26.10.2005<\/p>\n
S\u0130KKE-Y\u0130 TASD\u0130K-\u0130 Gayb\u00ee\u2019nin \u2018Birinci \u015eua\u2019s\u0131n\u0131n \u0130kinci Sual\u2019i \u015f\u00f6yledir:<\/p>\n
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\u201c\u015eiddetle ve \u00e2mir\u00e2ne denildi ki: \u2018Sen Risale-i Nur\u2019un makbuliyetine dair Hazret-i Ali (r.a.) ve Gavs-\u0131 \u00c2zam (r.a.) gibi z\u00e2tlar\u0131n kasidelerinden \u015fahitler g\u00f6steriyorsun. Halbuki as\u0131l s\u00f6z sahibi Kur\u2019\u00e2n\u2019d\u0131r. Risale-i Nur, Kur\u2019\u00e2n\u2019\u0131n hakiki bir tefsiri ve hakikat\u0131n\u0131n bir terc\u00fcman\u0131 ve mes\u2019elelerinin bir b\u00fcrhan\u0131d\u0131r. Kur\u2019\u00e2n ise, sair kelamlar gibi k\u0131\u015f\u0131rl\u0131, kemikli ve \u015fuuru husus\u00ee ve c\u00fcz\u2019\u00ee de\u011fildir. Belki Kur\u2019\u00e2n, umum i\u015faratiyle ve eczasiyle ayn-\u0131 \u015fuurdur, k\u0131\u015f\u0131rs\u0131zd\u0131r; fuzul\u00ee, l\u00fczumsuz maddeleri yoktur. \u00c2lem-i gayb\u0131n terc\u00fcman\u0131d\u0131r. S\u00f6zler hakk\u0131nda s\u00f6z onundur, g\u00f6relim o ne diyor?\u201d<\/small><\/p>\n
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\u00dcstad\u2019\u0131n cevab\u0131na ge\u00e7meden \u00f6nce, sualdeki hususlara biraz yak\u0131ndan bakal\u0131m.<\/p>\n
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\u0130lk c\u00fcmlenin giri\u015finden de anla\u015f\u0131laca\u011f\u0131 \u00fczre, sahabi, alim ve ariflerin bir\u00e7o\u011fu, eserlerinde Risale-i Nur\u2019u ve \u00dcstad\u2019\u0131 m\u00fcjdelemi\u015flerdir. Sikke-yi Tasdik-i Gayb\u00ee\u2019de \u00dcstad Hazretleri, \u00f6zellikle Hazret-i Ali\u2019nin (r.a.) bu husustaki i\u015faretlerini ayr\u0131nt\u0131lar\u0131yla ortaya koyar. Burada ad\u0131 ge\u00e7en Gavs-\u0131 \u00c2zam (r.a.)\u2019dan da Risale-i Nur\u2019un bir\u00e7ok yerinde s\u00f6z eder. Abd\u00fclkadir-i Geyl\u00e2n\u00ee i\u00e7in, \u2018kuds\u00ee m\u00fcr\u015fidim ve \u00fcstad\u0131m\u2019 der. \u0130bn Arab\u00ee hazretleri, Gavs-\u0131 \u00c2zam\u2019\u0131n halifesinin halifesidir ve onun h\u0131rkas\u0131n\u0131 giymi\u015ftir. Oniki b\u00fcy\u00fck tarikin en g\u00fcrb\u00fcz damar\u0131, Hazret-i Gavs \u00fczerinden gelir. Kendisi seyyiddir. Onun F\u00fctuhu\u2019l-Gayb\u2019\u0131n\u0131n Yeni Said\u2019e ge\u00e7i\u015f s\u00fcrecinde \u00f6nemli bir tesiri s\u00f6zkonusudur. Bir g\u00fcn F\u00fct\u00fbhu\u2019l-Gayb\u2019\u0131 a\u00e7ar ve kendisine hitap eden bir c\u00fcmleyi okur. Burada \u00dcstad\u2019\u0131n okudu\u011fu metin, Gavs-\u0131 \u00c2zam\u2019\u0131n (r.a.) Feth\u00fc\u2019r-Rabb\u00e2n\u00ee adl\u0131 k\u0131ymetli eseriyle birlikte ne\u015fredilmi\u015f olan F\u00fct\u00fbhu\u2019l-Gayb\u2019d\u0131r. Kitapta, \u00dcstad\u2019\u0131n s\u00f6z\u00fcn\u00fc etti\u011fi bahis d\u0131\u015f\u0131nda \u00e7ok say\u0131da i\u015faret ve ima vard\u0131r. <\/p>\n
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Risale-i Nur\u2019u sadece Hz. Ali ve Gavs-\u0131 \u00c2zam m\u00fcjdelememektedir. Ba\u015fta \u0130bn Arab\u00ee Hazretleri olmak \u00fczere (F\u00fcsus\u2019ta Risale-i Nur\u2019la ve \u00dcstad\u2019la ilgili \u00e7ok say\u0131da ihbar yer al\u0131r) \u0130mam-\u0131 Rabb\u00e2n\u00ee, \u015e\u00e2h-\u0131 Nak\u015fibend (r.a.) hazerat\u0131 gibi pek \u00e7ok imam\u0131n, \u00e2rif ve \u00e2limin eserlerinde bu t\u00fcrden ihbarata rastlamak m\u00fcmk\u00fcnd\u00fcr ve bu son derece ola\u011fand\u0131r. \u0130mamlar, Efendimiz\u2019in (s.a.v.) k\u00e2mil varisleridir ve kendi zamanlar\u0131n\u0131n \u2018veted\u2019idirler (=s\u00fctun; \u00e7o\u011fulu evt\u00e2d.).<\/p>\n
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Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ge\u00e7en veted tabiri, g\u00f6klerin direksiz \u00e7at\u0131lm\u0131\u015f olmas\u0131yla ilgili haberde oldu\u011fu gibi, Allah Res\u00fbl\u00fc\u2019n\u00fcn k\u00e2mil v\u00e2risleri i\u00e7in de kullan\u0131l\u0131r. Onlar Cenab-\u0131 Hakk\u2019\u0131n yaratt\u0131\u011f\u0131 arzda manev\u00ee nizam\u0131 y\u00fcklenmi\u015f, onu tutan manev\u00ee s\u00fctunlard\u0131r. Ki onlara insan-\u0131 k\u00e2mil ve insan-\u0131 kad\u00eem de denir. \u0130nsan-\u0131 k\u00e2milden kas\u0131t, yery\u00fcz\u00fcn\u00fcn halifesidir ve n\u00fcmune-i imtisali Efendimiz\u2019dir (a.s.m.). O, d\u00fcnyan\u0131n kozmik akl\u0131d\u0131r. K\u00e2inat\u0131n minyat\u00fcr halidir. \u00c2lemde ne varsa onda bulunur. O, \u00e2lemi temsil eder ve \u00e2lemin tesbihat ve ibadat\u0131n\u0131 kendi ubudiyetinde toplar. Onun s\u00fcrekli makam\u0131 \u2018ub\u00fbdet\u2019tir. Ub\u00fbdet, kulda kullu\u011fun, yani ubudiyetin s\u00fcreklilik kazanmas\u0131d\u0131r. Kesintisiz ubudiyet haline, yani kulda ubudiyet halinin s\u00fcrekli galebesine ubudet denilir. Ub\u00fbdet makam\u0131na eri\u015fmi\u015f bir kul, Allah\u2019\u0131n M\u00fcdebbir s\u0131fat\u0131yla s\u0131fatlanm\u0131\u015ft\u0131r; m\u00fclk\u00fc korur, m\u00fclkle melek\u00fbtu \u015fahs\u0131nda birle\u015ftirir. Bundan kin\u00e2ye, Efendimiz ve k\u00e2mil varisleri i\u00e7in, \u2018berzah\u2019 tabiri de kullan\u0131l\u0131r\u2014yani, gayb ile \u015fehadet aras\u0131nda bir ge\u00e7it. \u0130nsan-\u0131 kad\u00eem\u2019den maksat ise, insan\u0131n annesinden do\u011fdu\u011fu andaki gibi saf kalmas\u0131d\u0131r. Buna \u00e2rifler \u2018ebed\u00ee \u00e7ocukluk\u2019 hali de derler. O safl\u0131\u011f\u0131, yani insan\u0131n asl\u00ee do\u011fas\u0131ndaki, f\u0131trat\u0131ndaki saffeti koruyarak ya\u015famas\u0131… \u0130nsan-\u0131 k\u00e2mil ve kad\u00eem niteli\u011fine sahip imamlar, ayn\u0131 nuran\u00ee meclisin insanlar\u0131d\u0131r. Aralar\u0131ndaki zaman ve mek\u00e2n fark\u0131 g\u00f6r\u00fc\u015fmelerine mani olmaz. Birbirleriyle ilgili ifadeleri ve kulland\u0131klar\u0131 dil, ayn\u0131 mecliste olman\u0131n gerektirdi\u011fi gibidir. \u00dcstad Bedi\u00fczzaman\u2019\u0131 ve Risale-i Nur\u2019u, kendisi gibi Efendimiz\u2019in (a.s.m.)\u2014dolay\u0131s\u0131yla di\u011fer ulu\u2019l-azm peygamberlerin\u2014k\u00e2mil varisi olan b\u00fct\u00fcn imamlar m\u00fcjdelemi\u015flerdir.<\/p>\n
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\u00dcstad Bedi\u00fczzaman Said Nurs\u00ee, \u00c2yet\u00fc\u2019l-K\u00fcbra risalesine ad\u0131n\u0131 Hz. Ali\u2019nin verdi\u011fini s\u00f6yler. \u00c2yet\u00fc\u2019l-K\u00fcbra\u2019n\u0131n \u0130kinci Makam\u0131\u2019nda ge\u00e7en bu husus son derece \u00f6nemlidir. <\/p>\n
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Sualde ge\u00e7en ve \u00fczerinde durulmas\u0131 gereken bir ba\u015fka kelime ise, \u2018\u015fahit\u2019tir. \u015eahit, \u015fuhuda mazhar olan demektir. M\u00fc\u015fahede ve me\u015fhed kelimesi de ayn\u0131 k\u00f6ktendir. M\u00fc\u015fahede, \u0130l\u00e2h\u00ee Hakikat\u2019in bir boyutunu bizatih\u00ee idrak anlam\u0131ndad\u0131r. Me\u015fhed, \u015fuhud yeri demektir. \u0130l\u00e2h\u00ee Me\u015fhed, Cenab-\u0131 Hakk\u2019\u0131n bir ismiyle veya s\u0131fat\u0131yla tecelli etti\u011fi yer\/varl\u0131k m\u00e2n\u00e2s\u0131na gelir. M\u00fc\u015fahede bu anlamda, Cenab-\u0131 Hakk\u2019\u0131n bir isminin tedbiri alt\u0131ndayken o ismin hakikatlerinden bir hakikati idrak etmektir. Bu \u015fuhuda mazhar olana, \u2018\u015fahit\u2019 veya \u2018m\u00fc\u015fahit\u2019 denilir. <\/p>\n
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Yine sualde ge\u00e7en bir ba\u015fka \u00f6nemli \u0131st\u0131lah, \u2018terc\u00fcman\u2019d\u0131r.<\/p>\n
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\u00dcstad, kendisini Risale-i Nur\u2019un terc\u00fcman\u0131 olarak niteler. Bunu K\u00fclliyat\u2019ta s\u0131k s\u0131k g\u00f6r\u00fcr\u00fcz. Kimi zaman \u2018Kur\u2019\u00e2n\u2019\u0131n terc\u00fcman\u0131\u2019 der. Terc\u00fcman da irfan\u00ee bir \u0131st\u0131laht\u0131r ve inisyasyon (seyr-i s\u00fcl\u00fbk) s\u00f6zl\u00fc\u011f\u00fcnde s\u0131k\u00e7a ge\u00e7er.<\/p>\n
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\u0130rfani \u0131st\u0131lah\u0131 \u00e7ok\u00e7a kullananlardan biri, \u0130bn Arab\u00ee Hazretleridir. Ter\u00e2cim adl\u0131 bir eseri de olan ve m\u00e2n\u00e2 d\u00fcnyas\u0131 bu \u0131st\u0131lah \u00fczerine oturan \u015eeyh-i Ekber\u2019in yine burada ge\u00e7en bir kavramla ilgili ba\u015fka bir eseri de vard\u0131r: Kit\u00e2bu\u2019\u015f-\u015e\u00e2hid. Michel Chodkiewicz\u2019in de\u011ferli \u00e7al\u0131\u015fmas\u0131 Sahilsiz Bir Umman\u2019\u0131n bir b\u00f6l\u00fcm\u00fc bu hususa ayr\u0131lm\u0131\u015ft\u0131r. Chodkiewicz, \u201cUfuklarda ve Kendi Nefislerinde\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde, \u0130bn Arab\u00ee\u2019nin \u2018\u015fahit\u2019 \u0131st\u0131lah\u0131n\u0131 gerek F\u00fctuhat\u2019ta, gerekse Kit\u00e2bu\u2019\u015f-\u015e\u00e2hid\u2019de ayn\u0131 m\u00e2n\u00e2da kulland\u0131\u011f\u0131n\u0131 belirtir. \u015eahit, buna g\u00f6re, \u201cm\u00fc\u015fahede edilenin suretinin m\u00fc\u015fahede edendeki kal\u0131c\u0131l\u0131\u011f\u0131 veya m\u00fc\u015fahede makam\u0131ndan ayr\u0131lmas\u0131ndan sonra kulun kalbinde kalan\u201dd\u0131r Terc\u00fcme ise, geni\u015f m\u00e2n\u00e2s\u0131yla, Allah\u2019\u0131n kelam\u0131n\u0131 ihtiva eden iki kitap h\u00fckm\u00fcndeki Kur\u2019\u00e2n ve \u00e2lemin te\u2019viline v\u00e2k\u0131f olan insan-\u0131 k\u00e2milin i\u015flevidir.<\/p>\n
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\u00dcstad da, t\u0131pk\u0131 \u0130bn Arab\u00ee gibi, kendi ifa etti\u011fi vazifeyi bu kelimeyle (terc\u00fcme-terc\u00fcman) tan\u0131mlar. \u0130bn Arab\u00ee Hazretlerinin Kit\u00e2bu\u2019t-Ter\u00e2cim\u2019indeki husus\u00ee kullan\u0131m itibar\u0131yla, kelime, her t\u00fcrl\u00fc nazariyattan ar\u0131narak tasaffi etmi\u015f bir akl\u0131n muhtelif derecelerde muttali oldu\u011fu \u0130l\u00e2h\u00ee \u0130simlerden ald\u0131\u011f\u0131 s\u0131rlar\u0131n terc\u00fcmesini ifade etmektedir. Zaten Kit\u00e2bu\u2019t-Teracim ile \u201cFaslu\u2019l-M\u00fcn\u00e2zel\u00e2t\u201d aras\u0131nda yak\u0131n bir ili\u015fki bulundu\u011fu, risalenin hemen ba\u015f\u0131nda ima edilmektedir: \u201cEy karde\u015flerim, y\u00fcksek bir himmete sahip olanlar aras\u0131nda, y\u00fcce derecelere \u00e7\u0131kanlar aras\u0131nda bulunan sizler (zira ancak size sesleniyor ve \u00f6\u011fretmek de\u011fil ama hat\u0131rlatmak nam\u0131na konu\u015fuyorum) bilmelisiniz ki, \u0130l\u00e2h\u00ee \u0130simlerin hakikatleriyle insan-\u0131 k\u00e2milin \u015fahs\u0131ndaki insan\u00ee hakikatler aras\u0131nda ger\u00e7ekle\u015fen yar\u0131 yol kar\u015f\u0131la\u015fmalar\u0131 (m\u00fcn\u00e2zel\u00e2t), t\u0131pk\u0131 (kalpten Allah\u2019a do\u011fru) y\u00f6nelimler ve \u0130l\u00e2h\u00ee \u0130simler gibi, say\u0131s\u0131zd\u0131r.\u201d Biraz a\u015fa\u011f\u0131da ise \u015fu c\u00fcmleyi okuruz: \u201cM\u00fcn\u00e2zel\u00e2t, ancak ve ancak \u015feriata en m\u00fckemmel surette riayetle elde edilebilir.\u201d<\/p>\n
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\u0130bn Arab\u00ee yine bir ba\u015fka kitab\u0131nda, Kit\u00e2bu\u2019l-\u0130sr\u00e2\u2019s\u0131nda, metnin ba\u015f\u0131ndan sonuna kadar, farkl\u0131 \u2018Abdullah\u2019lar\u0131n a\u011fz\u0131ndan konu\u015fur ve kendisini \u2018vel\u00e2yetin say\u0131s\u0131z \u015fekillerinin m\u00fctercimi\u2019 olarak niteler. Burada m\u00fctercimden kas\u0131t, vel\u00e2yetin t\u00fcm dillerini bilendir. Ter\u00e2cim d\u0131\u015f\u0131nda, \u00f6rne\u011fin Terc\u00fcm\u00e2n\u00fc\u2019l-E\u015fv\u00e2k\u2019ta da kendisini il\u00e2h\u00ee hakikatlerin bir terc\u00fcman\u0131 olarak takdim etmektedir.<\/p>\n
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Bedi\u00fczzaman Hazretleri de kendisinin vazifesinin m\u00fctercimlik oldu\u011funu beyan eder eserlerinde. Demek ki, o da vel\u00e2yet dillerinin t\u00fcm\u00fcn\u00fc bilmekte ve terc\u00fcmanl\u0131k yapmaktad\u0131r. Sualin sondan bir \u00f6nceki c\u00fcmlesinde ise, Kur\u2019\u00e2n, \u2018\u00e2lem-i gayb\u0131n terc\u00fcman\u0131\u2019 olarak nitelenir. Bu y\u00f6n\u00fcyle Kur\u2019\u00e2n da berzaht\u0131r. M\u00fclk ile melek\u00fbtu birle\u015ftirendir. \u0130nsan-\u0131 k\u00e2mil i\u00e7in de baz\u0131 \u00e2rifler taraf\u0131ndan Kur\u2019\u00e2n\u2019\u0131n karde\u015fi veya bizatih\u00ee Kur\u2019\u00e2n ifadesi de kullan\u0131lm\u0131\u015ft\u0131r. \u0130bn Arab\u00ee bunu izah ederken Hz. \u00c2i\u015fe (r.a.) validemizin Efendimiz\u2019e ili\u015fkin bir soruya verdi\u011fi cevab\u0131 hat\u0131rlat\u0131r: \u201cOnun ahl\u00e2k\u0131 Kur\u2019\u00e2n\u2019d\u0131.\u201d Bu m\u00e2n\u00e2da Efendimiz, Kur\u2019\u00e2n\u2019\u0131n karde\u015fidir, hatta ya\u015fayan Kur\u2019\u00e2n\u2019d\u0131r. Zira Kur\u2019\u00e2n\u2019\u0131n hakikatleri nefsinde tahakkuk etmi\u015ftir. Kur\u2019\u00e2n\u2019la getirdi\u011fi il\u00e2h\u00ee hakikatler onun hayat\u0131n\u0131n b\u00fct\u00fcn\u00fcne sirayet etmi\u015f ve m\u00fctecelli olmu\u015ftur. Kur\u2019\u00e2n nas\u0131l ki gayb \u00e2leminin terc\u00fcman\u0131d\u0131r, Efendimiz de (a.s.m.) onun m\u00fctercimidir. Efendimiz\u2019in (a.s.m.) k\u00e2mil varisleri olan \u00e2limler ve \u00e2rifler de Kur\u2019\u00e2n\u2019\u0131n terc\u00fcman\u0131d\u0131rlar. \u00dcstad\u0131n burada kulland\u0131\u011f\u0131 terc\u00fcman kelimesinin \u0131st\u0131lah\u00ee bir m\u00e2n\u00e2s\u0131 vard\u0131r.<\/p>\n
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\u015eimdi cevaba bakal\u0131m: <\/p>\n
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\u201cRisale-i Nur, do\u011frudan do\u011fruya Kur\u2019\u00e2n\u2019\u0131n b\u00e2hir bir b\u00fcrhan\u0131 ve kuvvetli bir tefsiri ve parlak bir lem\u2019a-y\u0131 i\u2019caz-\u0131 manev\u00eesi ve o bahrin bir re\u015fhas\u0131 ve o g\u00fcne\u015fin bir \u015fua\u0131 ve o maden-i ilm-i hakikatten m\u00fclhem ve feyzinden gelen bir terc\u00fcme-yi maneviyyesi oldu\u011fundan onun k\u0131ymetini ve ehemmiyetini beyan etmek Kur\u2019\u00e2n\u2019\u0131n \u015ferefine ve hesab\u0131na ve senas\u0131na ge\u00e7ti\u011finden, elbette Risale-i Nur\u2019un meziyetini beyan etmekli\u011fi Hak iktiza eder ve Hakikat ister, Kur\u2019\u00e2n izin verir. Benim gibi bir terc\u00fcman\u0131n hissesi yaln\u0131z \u015f\u00fck\u00fcrd\u00fcr.\u201d<\/small><\/p>\n
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Cevab\u0131n devam\u0131nda Bedi\u00fczzaman iki ihtarda bulunur ve Kur\u2019\u00e2n\u2019da Risale-i Nur\u2019a ve m\u00fcellifine ili\u015fkin \u00e7e\u015fitli i\u015faretleri ortaya koyar. <\/p>\n
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Risale-i Nur b\u00fcrhand\u0131r, ama Kur\u2019\u00e2n\u2019dan te\u2019yid edilmi\u015f, \u2018g\u00fcc\u00fc\u2019n\u00fc Kur\u2019\u00e2n\u2019dan alan bir b\u00fcrhand\u0131r, Kur\u2019\u00e2n\u2019a g\u00fc\u00e7 veren bir b\u00fcrhan de\u011fildir. \u015eerefi, Kur\u2019\u00e2n\u2019dan s\u00f6z etmesindendir. Kur\u2019\u00e2n\u2019a terc\u00fcmanl\u0131\u011f\u0131ndand\u0131r. Bu anlamda b\u00e2hir bir b\u00fcrhand\u0131r.<\/p>\n
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Risale-i Nur, bir tefsirdir. Hem bir ilim olarak tefsir ilmine dahil bir tefsirdir; hem de \u2018te\u2019vil\u2019 d\u00fczeyine ula\u015fm\u0131\u015f, yani z\u00e2tiiyy\u00fbn olan bir \u0130mam\u2019\u0131n te\u2019vilidir. Kur\u2019\u00e2n\u2019\u0131n bilgilerle ve zihn\u00ee bir \u00e7abayla \u2018tefsir\u2019i yap\u0131labilir, akl\u00ee veya nakl\u00ee tefsiri s\u00f6zkonusu olabilir, ama Kur\u2019\u00e2n\u2019\u0131n sonsuz olan anlam hazinelerinin en tesirli, en derinlikli ve ir\u015fad edici bi\u00e7imde tefsirinin yap\u0131labilmesi i\u00e7in te\u2019vil d\u00fczeyine eri\u015fmi\u015f olmak gerekir. Bu, m\u00fcfessirin manev\u00ee mertebe ve makam\u0131na g\u00f6re de\u011fi\u015fir. <\/p>\n
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Risale-i Nur, Kur\u2019\u00e2n\u2019\u0131n manev\u00ee i\u2019caz\u0131n\u0131n par\u0131lt\u0131s\u0131d\u0131r. Allah\u2019\u0131n en-Nur isminin tecelli ve feyzine mazhar bir Kur\u2019\u00e2n tefsiridir.<\/p>\n
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\u00dcstad burada \u2018g\u00fcne\u015f\u2019 \u0131st\u0131lah\u0131n\u0131 da kullan\u0131r. G\u00fcne\u015f, \u0130l\u00e2h\u00ee Hakikatin sembol\u00fcd\u00fcr. Kur\u2019\u00e2n i\u00e7in de kullan\u0131l\u0131r. Risale-i Nur, Kur\u2019\u00e2n g\u00fcne\u015finin, \u0130l\u00e2h\u00ee Hakikatin bir nurudur. Ondan yans\u0131yan bir nurdur. Bu m\u00e2n\u00e2da, Allah\u2019\u0131n en-Nur ismine mazhard\u0131r. Hakikat ilminin kayna\u011f\u0131ndan ilhamd\u0131r. Ve yine terc\u00fcme \u0131st\u0131lah\u0131 kar\u015f\u0131m\u0131za \u00e7\u0131kar: \u2018…ve feyzinden gelen bir terc\u00fcme-yi maneviyyesi…\u2019 Terc\u00fcme kelimesi burada da \u0131st\u0131lah\u00ee m\u00e2n\u00e2s\u0131yla kullan\u0131lmaktad\u0131r. <\/p>\n
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Bu kullan\u0131m\u0131 do\u011frulayan sonraki c\u00fcmle: \u201cBenim gibi bir terc\u00fcman\u0131n hissesi yaln\u0131z \u015f\u00fck\u00fcrd\u00fcr.\u201d<\/p>\n
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Nitekim \u00dcstad Hazretleri, kendisini Risale-i Nur\u2019un birinci talebesi olarak niteler bir\u00e7ok yerde. Talebelerinin hat\u0131ralar\u0131ndan da \u00f6\u011freniyoruz ki, Risale dersi okundu\u011funda, dinlerken m\u00fcbarek yanaklar\u0131ndan ya\u015flar s\u00fcz\u00fcl\u00fcrm\u00fc\u015f…<\/p>\n
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26.10.2005 S\u0130KKE-Y\u0130 TASD\u0130K-\u0130 Gayb\u00ee\u2019nin \u2018Birinci \u015eua\u2019s\u0131n\u0131n \u0130kinci Sual\u2019i \u015f\u00f6yledir: \u201c\u015eiddetle ve \u00e2mir\u00e2ne denildi ki: \u2018Sen Risale-i Nur\u2019un makbuliyetine dair Hazret-i Ali (r.a.) ve Gavs-\u0131 \u00c2zam (r.a.) gibi z\u00e2tlar\u0131n kasidelerinden \u015fahitler g\u00f6steriyorsun. Halbuki as\u0131l s\u00f6z sahibi Kur\u2019\u00e2n\u2019d\u0131r. Risale-i Nur, Kur\u2019\u00e2n\u2019\u0131n hakiki bir tefsiri ve hakikat\u0131n\u0131n bir terc\u00fcman\u0131 ve mes\u2019elelerinin bir b\u00fcrhan\u0131d\u0131r. Kur\u2019\u00e2n ise, sair kelamlar gibi […]<\/p>\n","protected":false},"author":39,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[208],"class_list":["post-90138","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n