17.01.2005<\/p>\n
R\u0130SALE-\u0130 NUR, Bedi\u00fczzaman\u2019\u0131n manev\u00ee tecr\u00fcbesinin \u00fcr\u00fcn\u00fcd\u00fcr. Biz, bu metinlerin ard\u0131ndaki tecr\u00fcbelerden habersiziz. Ne ki, elimizdeki metinlerin gramerinden, s\u00f6zl\u00fc\u011f\u00fcnden ve anlatt\u0131klar\u0131ndan, o deneyimleri k\u0131smen okuyabiliriz. Bu anlamda, Bedi\u00fczzaman\u2019\u0131n manev\u00ee bir geziyi tevhidin niha\u00ee noktas\u0131na de\u011fin ger\u00e7ekle\u015ftirdi\u011fini okumam\u0131z m\u00fcmk\u00fcn g\u00f6r\u00fcn\u00fcyor.<\/p>\n
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Onun niha\u00ee bir yak\u00eene ula\u015fm\u0131\u015f oldu\u011funu, \u00f6zellikle \u00c2yet\u00fc\u2019l-K\u00fcbra ve El-H\u00fcccet\u00fc\u2019z-Zehra metinleri yeterince a\u00e7\u0131kl\u0131yor. Her iki metinde de, bir gezi, bir seyr ve seyahat yap\u0131l\u0131yor, basamaklarla \u00e7e\u015fitli mertebelere \u00e7\u0131k\u0131l\u0131yor; mirac tamamlan\u0131nca da, menzillere u\u011fran\u0131larak iniliyor. Buradaki anlat\u0131mlar, \u0130bn Arab\u00ee\u2019nin v\u00e2k\u0131alar\u0131nda ve bu v\u00e2k\u0131alar\u0131n meyvesi olan metinlerde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, saf bir ilhamla edinilen marifetin gerektirdi\u011fi bir gramerle yap\u0131l\u0131yor. Ist\u0131lahlar ise, \u00e7o\u011funlukla Kur\u2019\u00e2n ve hadislerde ge\u00e7en ve ula\u015f\u0131lan manev\u00ee makamlar\u0131, ona ula\u015fma s\u00fcre\u00e7lerini konu edinen kavramlar olarak kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor.<\/p>\n
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Biz, bu m\u00e2n\u00e2da, Bedi\u00fczzaman\u2019\u0131n t\u00fcm\u00fcyle irfan\u00ee gelenek i\u00e7erisinde yer ald\u0131\u011f\u0131n\u0131 iddia ediyoruz. Risale-i Nur K\u00fclliyat\u0131, bu iddiam\u0131z\u0131 besleyen \u00e7ok say\u0131da delil bar\u0131nd\u0131r\u0131yor. Bu ba\u011flamda, ilk olarak, \u201cYedinci \u015eua\u201d olarak Risale-i Nur yerini alan ve Bedi\u00fczzaman\u2019\u0131n magnum opus\u2019u, bir \u015faheseri say\u0131lan \u00c2yet\u00fc\u2019l-K\u00fcbra\u2019y\u0131 g\u00f6zden ge\u00e7irmemiz yerinde olacakt\u0131r.<\/p>\n
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\u0130lgili risale, \u201ck\u00e2inattan H\u00e2l\u0131k\u0131n\u0131 soran bir seyyah\u0131n m\u00fc\u015fahedat\u0131d\u0131r\u201d altba\u015fl\u0131\u011f\u0131yla a\u00e7\u0131l\u0131yor. Bir seyyah\u0131n H\u00e2l\u0131k\u0131na do\u011fru yapt\u0131\u011f\u0131 gezide ula\u015ft\u0131\u011f\u0131 \u2018m\u00fc\u015fahede\u2019leri okuyaca\u011f\u0131z demek ki… Buradaki seyyah\u0131n, Bedi\u00fczzaman\u2019\u0131n kendisi oldu\u011fu s\u00f6ylenebilir. Bu, dile d\u00f6n\u00fc\u015f\u00fcrken, C\u00fcneyd-i Ba\u011fdad\u00ee\u2019de g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00fczere, \u2018nesnel\u2019 bir niteli\u011fe b\u00fcr\u00fcn\u00fcyor. Oysa, Bedi\u00fczzaman, burada t\u00fcm\u00fcyle kendi vizyonlar\u0131n\u0131 anlatmaktad\u0131r. M\u00fc\u015fahede kelimesiyle ayn\u0131 k\u00f6kten gelen \u2018me\u015fhed\u2019 kelimesi, \u2018m\u00fc\u015fahede yeri\u2019 anlam\u0131na gelir. \u015euhud da m\u00fc\u015fahede ile k\u00f6kte\u015ftir ve \u2018manen g\u00f6rmek\u2019 demektir. Burada bizzat g\u00f6zle de\u011fil, \u2018g\u00f6n\u00fcl g\u00f6z\u00fc\u2019yle ger\u00e7ekle\u015fen bir g\u00f6r\u00fc\u015f s\u00f6zkonusudur. M\u00fc\u015fahedenin dilimizdeki tam kar\u015f\u0131l\u0131\u011f\u0131 ise, \u2018g\u00f6r\u00fcnme\u2019dir. Bu durumda, m\u00fc\u015fahedeye mazhar olan kimse, Allah\u2019\u0131n me\u015fhedlerinde (esma ve s\u0131fat\u0131yla tecelli etti\u011fi yerlerde) \u2018hayalen\u2019 bulunmu\u015f demektir. Bu y\u00f6n\u00fcyle, \u00c2yet\u00fc\u2019l-K\u00fcbra, Allah\u2019\u0131n Kendisini a\u00e7\u0131\u011fa vurdu\u011fu (mazhar), g\u00f6r\u00fcnd\u00fc\u011f\u00fc (manzar), a\u00e7t\u0131\u011f\u0131 (m\u00fctecella f\u00eeh) yerlerde yap\u0131lan gezideki m\u00fc\u015fahedeler toplam\u0131d\u0131r.<\/p>\n
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Zaten, ilgili risale, \u0130sr\u00e2 s\u00fbresindeki \u015fu \u00e2yetlerle ba\u015flar: \u201cYedi g\u00f6kle yer ve onlar\u0131n i\u00e7indekiler O\u2019nu tesbih eder. Hi\u00e7bir \u015fey yoktur ki, O\u2019nu \u00f6v\u00fcp, O\u2019nu tesbih etmesin.\u201d Allah\u2019\u0131 tesbih eden varl\u0131klarda yap\u0131lacak olan geziyi yapmak \u00fczere \u2018d\u00fcnya misafirhanesi\u2019ne gelen yolcu, g\u00f6z\u00fcn\u00fc (basar) a\u00e7\u0131p bakt\u0131k\u00e7a g\u00f6r\u00fcr ki (basiret): \u201cGayet keremk\u00e2r\u00e2ne bir ziyafetg\u00e2h ve gayet sanatk\u00e2r\u00e2ne bir te\u015fhirg\u00e2h ve gayet ha\u015fmetk\u00e2r\u00e2ne bir ordug\u00e2h ve talimg\u00e2h ve gayet hayretk\u00e2r\u00e2ne ve \u015fevk-engiz\u00e2ne bir seyrang\u00e2h ve tema\u015fag\u00e2h ve gayet manidar\u00e2ne ve hikmetperver\u00e2ne bir m\u00fctalaag\u00e2h olan bu g\u00fczel misafirhanenin sahibini ve kitab-\u0131 kebirin m\u00fcellifini ve bu muhte\u015fem memleketin sultan\u0131n\u0131 tan\u0131mak ve bilmek i\u00e7in \u015fiddetle merak ederken…\u201d<\/p>\n
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Metne daha yak\u0131ndan bakal\u0131m: K\u00e2inat b\u00fcy\u00fck bir kitapt\u0131r. Yery\u00fcz\u00fcnde, \u2018kerem\u2019 tecelli etmektedir. Kitab\u0131n kelimeleri olan sanatl\u0131 varl\u0131klar, te\u015fhir edilmekte, \u2018hayret\u2019li bak\u0131\u015flara sunulmaktad\u0131r; ve bu, \u2018tema\u015fa\u2019y\u0131 yapanlara \u2018\u015fevk\u2019 vermektedir. K\u00e2inat m\u00e2n\u00e2l\u0131 ve hikmetli bir okuma yeridir vs.<\/p>\n
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Ist\u0131lahlara bakt\u0131\u011f\u0131m\u0131zda, Bedi\u00fczzaman\u2019\u0131, gezisine ba\u015flarken, \u2018hayret\u2019i ku\u015fanm\u0131\u015f, varl\u0131k kitab\u0131n\u0131 okumaya haz\u0131r, \u2018\u015fevk\u2019 makam\u0131na ula\u015fm\u0131\u015f ve varl\u0131\u011f\u0131 tema\u015fa disiplinini kazanm\u0131\u015f olarak g\u00f6r\u00fcr\u00fcz. Yolcu, ilkin y\u00fcz\u00fc nur y\u0131ld\u0131zlar\u0131yla s\u00fcslenmi\u015f g\u00f6\u011fe bakar. Bu, ilk semad\u0131r. Yolculu\u011fun da ilk makam\u0131na i\u015faret eder. Zaten metnin ilk meyvesinin \u2018tesbih\u2019inde, \u2018birinci makam\u0131n birinci mertebesinde\u2019 denmektedir. Ad\u0131m\u0131n\u0131 ilk basama\u011fa atarken yolcu \u2018H\u00e2l\u0131k\u0131n varl\u0131\u011f\u0131n\u0131n, g\u00f6\u011f\u00fcn varl\u0131\u011f\u0131ndan daha zahir\u2019 oldu\u011funu g\u00f6r\u00fcr. Zahir, zuhur etmi\u015f oland\u0131r. Birinci ad\u0131mda yolcu, Allah\u2019\u0131n semada g\u00f6rd\u00fcklerinden daha a\u00e7\u0131k bi\u00e7imde zuhur etmi\u015f oldu\u011funu fark edecektir.<\/p>\n
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\u0130kinci ad\u0131mda, semada gezen bulutlara \u00e7\u0131k\u0131l\u0131r. Yolcu bakar ve g\u00f6\u011f\u00fcn, \u201cBana bak, merakla arad\u0131\u011f\u0131n\u0131 ve seni buraya g\u00f6ndereni benimle bilebilir ve bulabilirsin\u201d sesleni\u015fini duyar. Yolcu, buluttan sonra r\u00fczg\u00e2r\u0131n, ard\u0131ndan ya\u011fmurun hakikatini g\u00f6r\u00fcr ve g\u00f6z\u00fcn\u00fc (basiret) onlardan \u00e7ekerek akl\u0131na bakar, m\u00fctalaas\u0131n\u0131, \u201c…ve r\u00fczg\u00e2rlar\u0131 sevk etmesinde ve g\u00f6kle yer aras\u0131nda, Allah\u2019\u0131n emrine boyun e\u011fmi\u015f bulutlarda…\u201d (Bakara, 2:164) \u00e2yetiyle ta\u00e7land\u0131r\u0131r. Ya\u011fmura bakarken, damlalar\u0131 say\u0131s\u0131nca \u2018rahmet\u2019 ve \u2018hikmet\u2019 m\u00fc\u015fahede eder. Buradan, suyun hakikatine ula\u015f\u0131r. \u201cHayat\u0131 sudan yaratt\u0131k\u201d \u00e2yetinin s\u0131rr\u0131na erer. Bu, s\u00fbf\u00eelere g\u00f6re, y\u00fcz makamdan onyedincisine tekab\u00fcl eder. Bu manev\u00ee a\u015famaya ula\u015fanlar, yani suyun ger\u00e7e\u011fine erenler, \u00fczerinde y\u00fcr\u00fcyebilirler.<\/p>\n
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Yolcu, bulutun, r\u00fczg\u00e2r\u0131n ve ya\u011fmurun Allah\u2019a ili\u015fkin \u2018y\u00fcksek \u015fehadetini\u2019 m\u00fc\u015fahede ettikten sonra, ikinci mertebeye ge\u00e7er. Burada, ya\u011fmurun indi\u011fi ve r\u00fczg\u00e2r\u0131n \u00fczerinde esti\u011fi arza bakacakt\u0131r. Yery\u00fcz\u00fc seslenir, \u201cGel\u201d der, \u201cben, sana, arad\u0131\u011f\u0131n\u0131 tan\u0131taca\u011f\u0131m. Gel ve sayfalar\u0131m\u0131 oku.\u201d Yolcu, bu kez, k\u00e2inat kitab\u0131n\u0131n arz sayfas\u0131n\u0131 m\u00fctalaaya ba\u015flar. Varl\u0131klar\u0131n \u00e7e\u015fitli t\u00fcrlerinde ve \u00f6rneklerinde gezisini s\u00fcrd\u00fcr\u00fcr. \u00dc\u00e7\u00fcnc\u00fc mertebeye ge\u00e7er.<\/p>\n
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Okumalar\u0131 ilerledik\u00e7e, yolcunun \u2018manev\u00ee terakkiyat\u0131n\u0131n miftah\u0131 olan marifeti\u2019 artmaktad\u0131r. D\u00f6rd\u00fcnc\u00fc mertebeye ilerlerken, denizleri, g\u00f6lleri ve nehirleri okur. Onlar\u0131n Allah\u2019a dair \u015fahitli\u011fini m\u00fctalaa ettikten sonra, birinci \u2018makam\u2019\u0131n d\u00f6rd\u00fcnc\u00fc \u2018mertebe\u2019sine eri\u015fir. Burada, kitab\u0131n da\u011f ve sahralardan olu\u015fan sayfalar\u0131n\u0131 m\u00fctalaaya ba\u015flar. \u201cDa\u011flar\u0131 direk yapmad\u0131k m\u0131?\u201d (Nebe, 78:7) ve \u201cYery\u00fcz\u00fcnde da\u011flar\u0131 sabit k\u0131ld\u0131k\u201d (Hicr, 15:19) \u00e2yetlerini, da\u011flardan ve sahralardan okur. Be\u015finci mertebe, bitkiler (nebatat) \u00e2lemine ta\u015f\u0131r onu. Alt\u0131nc\u0131 mertebe, hayvanlar \u00e2lemine \u00e7a\u011f\u0131r\u0131r. <\/p>\n
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Yedinci mertebede, varl\u0131klar\u0131n m\u00fctalaas\u0131 bitmi\u015f, k\u00e2inat kitab\u0131n\u0131n sayfalar\u0131 kapanm\u0131\u015ft\u0131r. Bu d\u00fczeyde, yolcu, k\u00e2inattaki varl\u0131klar\u0131n Allah\u2019a dair \u2018\u00e2\u015fik\u00e2r \u015fehadeti\u2019ni t\u00fcm\u00fcyle okumu\u015f; tekvin\u00ee \u015feriattan tenzil\u00ee olana ge\u00e7erek, b\u00fct\u00fcn Allah el\u00e7ilerinin getirdi\u011fi vahiylere y\u00f6nelmi\u015ftir. Yolcu, k\u00e2inat\u0131 ve H\u00e2l\u0131k\u0131n\u0131 bize tarif eden peygamberlerin getirdi\u011fi vahyi okur. \u2018Nev-i be\u015ferin en nuran\u00ee ve en m\u00fckemmeli\u2019 olan Allah El\u00e7ileri \u00e7a\u011f\u0131r\u0131r yolcuyu meclise. Burada, yeni bir m\u00fc\u015fahedeye mazhar olan Yolcu, o \u2018nuran\u00ee meclis\u2019e girer ve \u00f6nce, \u2018ge\u00e7mi\u015f zaman\u0131n menziline\u2019 bakar. Burada \u2018menzil\u2019 kelimesi, iki anlamda kullan\u0131lm\u0131\u015ft\u0131r. \u0130lki, bir yer ve mek\u00e2n belirtir ve ge\u00e7mi\u015f peygamberlerin vahye mazhar olduklar\u0131 mek\u00e2nlara ve \u015feriatlara at\u0131fta bulunur. \u0130kincisi, \u2018zuhurun mertebeleri\u2019, \u2018cennetin dereceleri\u2019 ve\/veya, \u2018Allah\u2019\u0131n sana do\u011fru indi\u011fi ve senin Allah\u2019a do\u011fru indi\u011fin yer\u2019 anlam\u0131ndad\u0131r. Yolcu, o \u2018nuran\u00ee medrese\u2019de diz \u00e7\u00f6k\u00fcp, neb\u00eelerin \u015fahitliklerini dinler.<\/p>\n
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Sekizinci mertebede, neb\u00eelerin meclisinden ayr\u0131larak \u00e2limlerinkine girer. \u00c2lim, neb\u00eenin varisidir. Allah, Al\u00eem\u2019dir; ve ilim, vahdet bilgisinde vahiyden sonraki s\u0131ray\u0131 i\u015fgal eder. \u00c2limlerin tevhid konusundaki \u2018ittifak\u2019\u0131n\u0131 \u2018m\u00fc\u015fahede\u2019 eden yolcu, bu kez, melekler \u00e2lemine girer. \u2018Nur-u iman\u0131 parlar\u2019 ve \u2018zeminden g\u00f6klere \u00e7\u0131kar.\u2019 Bu y\u00fckseli\u015ften sonra, seyrini s\u00fcrd\u00fcrerek, \u2018m\u00fcnevver ak\u0131llar\u0131n, sel\u00eem ve nuran\u00ee kalplerin\u2019 sahiplerinin menziline u\u011frar. Onlar\u0131n da H\u00e2l\u0131ka olan \u2018m\u00fcncezib\u00e2ne ke\u015ffiyat ve m\u00fc\u015fahedatlar\u0131n\u0131\u2019 m\u00fctalaa ettikten sonra, birinci makam\u0131n on\u00fc\u00e7\u00fcnc\u00fc mertebesinde, bu defa, \u2018\u00e2lem-i gayb\u2019a bakar. Vahiylerin hakikatinin gayb \u00e2lemlerinin her taraf\u0131nda h\u00fckmetti\u011fini m\u00fc\u015fahede eder.<\/p>\n
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Ve nihayet, \u2018k\u00e2inat\u0131 bize tarif eden \u00fc\u00e7 k\u00fcll\u00ee muarrif\u2019ten biri olan Hz. Peygamber\u2019e (a.s.m.) do\u011fru y\u00fckselir. \u201cYirmisekizinci Lem\u2019a\u201dda da belirtti\u011fi \u00fczere, burada, \u2018menzili \u015fenlendiren ve \u00fcnsiyetlendiren ve nurland\u0131ran \u015fahsiyet-i maneviye-i Muhammediye\u2019yi (a.s.m.) m\u00fc\u015fahede eder.\u2019 Onun Allah\u2019a olan \u015fehadetini de okur, b\u00f6ylece, birinci makam\u0131n onalt\u0131nc\u0131 mertebesine ula\u015fm\u0131\u015f olur.<\/p>\n
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Yolcu, \u00e2lemlere rahmet olarak g\u00f6nderilen Hz. Muhammed\u2019in (a.s.m.) \u015fahitli\u011fini dinledikten sonra, onun getirdi\u011fi vahye y\u00f6nelir. K\u00e2inat kitab\u0131n\u0131 okuyan ve \u2018\u00fc\u00e7 k\u00fcll\u00ee muarrif\u2019ten bir di\u011feri olan Kur\u2019\u00e2n-\u0131 Mu\u2019cizi\u2019l-Beyan\u2019a kulak verir. Onun s\u0131rlar\u0131na muttali olur. <\/p>\n
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Kur\u2019\u00e2n\u2019dan yap\u0131lan bu soluk kesici gezinin ard\u0131ndan, yolcu birinci makam\u0131n onyedinci mertebesine y\u00fccelmi\u015ftir. Bu durakta, kendi nefsine \u015f\u00f6yle der: \u201c\u0130man\u0131n hadsiz mertebelerinden bir mertebe daha kazanmak i\u00e7in k\u00e2inat\u0131n hey\u2019et-i mecmuas\u0131na m\u00fcracaat edip, o da ne diyor, dinlemeliyiz, erk\u00e2n\u0131ndan ve eczas\u0131ndan ald\u0131\u011f\u0131m\u0131z dersleri tekmil ve tenvir etmeliyiz.\u201d K\u00e2inat\u0131n \u00e7e\u015fitli varl\u0131klar\u0131n\u0131, c\u00fczlerini ve par\u00e7alar\u0131n\u0131 ayr\u0131 ayr\u0131 m\u00fctalaa eden yolcu, bu itkan\u0131n\u0131 g\u00fc\u00e7lendirmek \u00fczere, bu kez, par\u00e7adan b\u00fct\u00fcne ge\u00e7ecek ve t\u00fcm kozmosu bir k\u00fcll halinde idrak edecektir. Burada, ara basamaklara i\u015faret eden \u2018hakikat\u2019ler s\u0131ralan\u0131r.<\/p>\n
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Onsekizinci mertebede Bedi\u00fczzaman, yolcunun b\u00fcr\u00fcnd\u00fc\u011f\u00fc hali ve makam\u0131 \u015f\u00f6yle niteler: \u201cSonra, d\u00fcnyaya gelen ve d\u00fcnyan\u0131n Yarat\u0131c\u0131s\u0131n\u0131 arayan ve onsekiz mertebeden \u00e7\u0131kan ve ar\u015f-\u0131 hakikate yeti\u015fen, bir mirac-\u0131 iman\u00ee ile gaib\u00e2ne marifetten, h\u00e2z\u0131r\u00e2ne ve muhatab\u00e2ne bir makama terakki eden merakl\u0131 ve m\u00fc\u015ftak yolcu…\u201d <\/p>\n
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Bedi\u00fczzaman, bu ifadeleriyle, yolcunun iman\u00ee mirac\u0131n\u0131 tamamlad\u0131\u011f\u0131n\u0131, hakikatin en y\u00fcksek g\u00f6\u011f\u00fcne y\u00fcceldi\u011fini, tevhid mertebelerini t\u00fcm\u00fcyle ge\u00e7mi\u015f oldu\u011funu, yak\u00eende niha\u00ee d\u00fczeye ula\u015ft\u0131\u011f\u0131n\u0131 ve \u2018muhataba makam\u0131\u2019na eri\u015fti\u011fini belirtiyor. \u00c2yet\u00fc\u2019l-K\u00fcbra\u2019ya konu olan yolcu, b\u00f6ylece, Ef\u2019\u00e2l, Esm\u00e2, S\u0131fat, Ehadiyet ve Samediyet gibi s\u0131n\u0131rlardan ge\u00e7erek, Allah\u2019\u0131n Z\u00e2t\u0131na ula\u015fm\u0131\u015f oluyor. Bu, miracda, \u2018sidret\u00fc\u2019l-m\u00fcnteha\u2019 olarak adland\u0131r\u0131l\u0131r. Buradan \u00f6tesi, Z\u00e2t \u00e2lemidir ve insan\u0131n idrak s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesindedir. Allah, Kendisini Allah olarak vaz\u2019etti\u011fi d\u00fczeyin de \u00f6tesindedir \u00e7\u00fcnk\u00fc. Muhataba makam\u0131nda do\u011frudan Allah\u2019a seslenen yolcu, ula\u015ft\u0131\u011f\u0131 idrak d\u00fczeyinden, k\u00e2inat\u0131n, peygamberlerin, meleklerin, \u00e2limlerin, vel\u00eelerin, Hz. Peygamber\u2019in ve Kur\u2019\u00e2n\u2019\u0131n O\u2019na olan \u015fahitli\u011fini Z\u00e2t-\u0131 Akdes\u2019e arzeder. B\u00f6ylece, birinci makam, fark-\u0131 evvel ile birlikte, ondokuzuncu mertebede son bulur.<\/p>\n
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Yolcu iman\u00ee mirac\u0131n\u0131 bitirmi\u015ftir, ama gezi t\u00fcm\u00fcyle sona ermemi\u015ftir. Bu kez, oradan yeniden mahlukata ini\u015f ve ula\u015f\u0131lan tevhid nurlar\u0131n\u0131n tebli\u011fi s\u00f6zkonusu olacakt\u0131r. Buna s\u00fbf\u00ee s\u00f6zl\u00fc\u011f\u00fcnde \u2018fark-\u0131 s\u00e2n\u00ee\u2019 denilir.<\/p>\n
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Gezinin nihayetinde, Bedi\u00fczzaman bir \u2018ihtar\u2019da bulunur: \u201cGe\u00e7en ikinci makam\u0131n birinci bab\u0131n\u0131n ondokuz adet mertebelerinin \u015fehadet ettikleri hakikatlerin herbirisi, tahakkuklar\u0131yla ve v\u00fccutlar\u0131yla v\u00fccub-u v\u00fccuda delalet ettikleri gibi, ihatalar\u0131 ile dahi vahdete ve ehadiyete delalet ederler. Fakat, ba\u015fta, sarihan v\u00fccudu isbat ettikleri cihetle, v\u00fccub-u v\u00fccudun delilleri say\u0131lm\u0131\u015f. \u0130kinci makam\u0131n ikinci b\u00e2b\u0131 ise, ba\u015fta ve sarahatle vahdet\u2014ve i\u00e7inde v\u00fccudu\u2014isbat etti\u011fi haysiyetiyle, tevhid b\u00fcrhanlar\u0131 denilir. Yoksa her ikisi, her ikisini isbat eder. Farklar\u0131na i\u015faret i\u00e7in, birinci b\u00e2bda, \u2018…hakikatinin azamet-i ihatas\u0131n\u0131n \u015fehadetiyle;\u2019 ikinci b\u00e2bda, \u2018…hakikatinin azamet-i ihatas\u0131n\u0131n m\u00fc\u015fahadesiyle\u2019 f\u0131kralar\u0131 tekrar ediliyor.\u201d<\/p>\n
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Bu ayr\u0131nt\u0131 bize, y\u00fcceli\u015ften sonraki ini\u015fte, il\u00e2h\u00ee azametin katlar\u0131n\u0131 m\u00fc\u015fahede etmi\u015f olan yolcunun, bunun meyvelerini aktaraca\u011f\u0131n\u0131 g\u00f6stermektedir. \u0130kinci b\u00e2bda, bu anlamda, d\u00fcnya misafiri, akl\u0131n\u0131 da alarak yola \u00e7\u0131kar. Ve ilk \u2018menzil\u2019de, \u2018k\u00e2inat\u0131 ku\u015fatan d\u00f6rt hakikat-\u0131 kudsiyeyi\u2019 g\u00f6r\u00fcr: uluhiyet-i mutlaka, rububiyet-i mutlaka, kem\u00e2l\u00e2t ve h\u00e2kimiyet. Bu ini\u015f gezisinde, ikinci a\u015famada, fettahiyet, rahm\u00e2niyet, m\u00fcdebbiriyet, rah\u00eemiyet ve rezz\u00e2kiyet hakikatleri anlat\u0131lacakt\u0131r.<\/p>\n
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El-H\u00fcccet\u00fc\u2019z-Zehra risalesinde de \u2018tevhid b\u00fcrhanlar\u0131\u2019 benzer bir gezi ve benzer \u0131st\u0131lahlarla anlat\u0131lmaktad\u0131r. Bedi\u00fczzaman\u2019\u0131n manev\u00ee hayat\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc ve son evresinin bir meyvesi olan bu risale de \u2018iki makam\u2019dan olu\u015fur. Birinci makamda \u2018kelam-\u0131 tevhid\u2019in onbir m\u00fcjdesi ve onbir h\u00fccceti aktar\u0131l\u0131r. H\u00fcccetlerin her biri, \u2018kelime\u2019 altba\u015fl\u0131\u011f\u0131yla anlat\u0131l\u0131r. Kelime ile, bir varl\u0131\u011fa ve onun hakikatine i\u015faret edilmektedir. Risalenin \u00fc\u00e7\u00fcnc\u00fc k\u0131sm\u0131n\u0131n giri\u015finde ilgin\u00e7 bir ifade g\u00f6ze \u00e7arpar: \u201cNamazdaki F\u00e2tiha\u2019n\u0131n manev\u00ee emriyle, \u2018E\u015fhed\u00fc en l\u00e2 il\u00e2he illallah\u2019\u0131n feyziyle ikinci k\u0131s\u0131m yaz\u0131ld\u0131\u011f\u0131 gibi, namazdaki te\u015fehh\u00fcdde dahi, \u2018ve e\u015fhed\u00fc enne muhammeden res\u00fblullah\u2019 c\u00fcmlesinin diliyle, manev\u00ee ihtar\u0131yla ve Fetih s\u00fbresinin \u00e2hirinde \u2018B\u00fct\u00fcn dinlere \u00fcst\u00fcn k\u0131lmak \u00fczere, Res\u00fbl\u00fcn\u00fc hidayet ve hak din i\u00e7in g\u00f6nderen O\u2019dur. Buna \u015fahit olarak Allah yeter. Muhammed, Allah\u2019\u0131n res\u00fbl\u00fcd\u00fcr. Onunla beraber olanlar da, k\u00e2firlere kar\u015f\u0131 \u015fiddetli, kendi aralar\u0131nda ise, pek merhametlidirler\u2019 [mealindeki] be\u015f mucize-yi gaybiyyeyi g\u00f6steren b\u00fcy\u00fck \u00e2yetin nuruyla dersin \u00fc\u00e7\u00fcnc\u00fc k\u0131sm\u0131n\u0131 yazmaya, \u015fimdi beyan\u0131na iznim olmayan \u00fc\u00e7 sebep i\u00e7in mecbur oldum.\u2019 <\/p>\n
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Bedi\u00fczzaman, risalenin ikinci k\u0131sm\u0131n\u0131, \u2018F\u00e2tiha\u2019n\u0131n manev\u00ee emriyle\u2019 yazd\u0131\u011f\u0131n\u0131 s\u00f6yler. Bu, bize, \u0130bn Arab\u00ee\u2019nin \u2018her s\u00fbrenin bir ruhu oldu\u011fu\u2019na ili\u015fkin yorumunu hat\u0131rlat\u0131yor. \u015eeyh-i Ekber, ilk kad\u0131n m\u00fcr\u015fidelerinden el-M\u00fcsenn\u00e2\u2019n\u0131n emrine F\u00e2tiha s\u00fbresinin verildi\u011fini s\u00f6ylemektedir. <\/p>\n
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Fetih s\u00fbresinin 28. ve 29. \u00e2yetlerinde ise, Bedi\u00fczzaman, \u2018be\u015f gayb\u00ee mucize\u2019 g\u00f6rd\u00fc\u011f\u00fcn\u00fc belirtiyor. Bu, risalenin birinci makam\u0131n\u0131n ilk iki k\u0131sm\u0131nda ula\u015ft\u0131\u011f\u0131 mertebeden sonra kendisine a\u00e7\u0131lan bir s\u0131r olsa gerektir. \u0130kinci k\u0131s\u0131m da, \u2018F\u00e2tiha\u2019n\u0131n manev\u00ee emri\u2019nin yan\u0131s\u0131ra, kelime-i \u015fehadetin ikinci b\u00f6l\u00fcm\u00fcn\u00fcn \u2018dili\u2019yle ve \u2018ihtar\u2019\u0131yla yaz\u0131lm\u0131\u015ft\u0131r. \u2018Birinci \u0130\u015faret\u2019te, \u2018bu k\u00e2inat sahibinin rububiyetinin tezah\u00fcr\u00fcne, sermed\u00ee uluhiyetine ve nihayetsiz ihsanlar\u0131na\u2019 \u2018k\u00fcll\u00ee bir ubudiyet\u2019le mukabele eden Hz. Muhammed (a.s.m)\u2019\u0131n varl\u0131\u011f\u0131n\u0131n, \u2018g\u00fcne\u015fin l\u00fczumu\u2019 gibi zorunlu oldu\u011fu belirtilir. Bu giri\u015ften anla\u015f\u0131laca\u011f\u0131 \u00fczere, bir \u2018abd-i k\u00fcll\u00ee\u2019 (insan-\u0131 k\u00e2mil) olarak Hz. Peygamber\u2019den (a.s.m.) bahisle, insan\u0131n, Allah\u2019\u0131n rububiyetine kar\u015f\u0131 nas\u0131l ubudiyetle mukabele edece\u011fi anlat\u0131lacakt\u0131r.<\/p>\n
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\u0130kinci \u0130\u015faretin ba\u015f\u0131nda ise, \u2018vird\u2019inden s\u00f6z eder. Bu hususa daha \u00f6nce birka\u00e7 kez temas etmi\u015ftik. Bedi\u00fczzaman\u2019\u0131n, s\u00fbf\u00eeler gibi\u2014\u2018gibi\u2019 diyorum, \u00e7\u00fcnk\u00fc onu sufi olarak nitelemekten \u00e7ok, muhakkik olarak tarif etmek daha do\u011fru olacakt\u0131r; muhakkik, Allah\u2019\u0131 tahkik d\u00fczeyinde idrak eden ki\u015fidir, bu mertebeye ise iman\u00ee mirac\u0131n\u0131 tamamlam\u0131\u015f k\u00e2mil vel\u00eeler ula\u015fabilir\u2014s\u00fcrekli okudu\u011fu virdleri mevcuttur. \u015e\u00f6yle diyor: \u201cBenim, virdimde her vakit tefekk\u00fcrle bakt\u0131\u011f\u0131m yirmiden ziyade \u015fehadetlere i\u015faret eden [\u015fu virddir ki, mealen:] \u2018\u00fcmm\u00eeli\u011fiyle beraber en ekmel bir din ve \u0130slamiyet ve \u015feriatla ve en kavi bir iman ve itikad ve ibadetle ve en y\u00fcksek bir davet ve m\u00fcnacat ve dua ile ve en eamm bir tebli\u011f ve misli g\u00f6r\u00fclmemi\u015f harika ve m\u00fcsmir, en etemm bir metanetle def\u2019aten zuhurunun \u015fehadetiyle, Muhammed, Allah\u2019\u0131n res\u00fbl\u00fcd\u00fcr ve S\u00e2d\u0131ku\u2019l-Va\u2019di\u2019l-Em\u00een\u2019dir.\u201d<\/p>\n
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\u0130kinci \u0130\u015faret, bu virdin bir t\u00fcr terc\u00fcmesi ve anlam\u0131yla a\u00e7\u0131l\u0131r ve onbe\u015f \u2018\u015fehadet\u2019ten olu\u015fur. Allah Res\u00fbl\u00fc, k\u00e2inat kitab-\u0131 keb\u00eerinin \u00e2y\u00e2t-\u0131 tekviniyesinin hikmetlerini tefsir eden y\u00fcksek bir dellal\u2019d\u0131r. O halde, bu manev\u00ee dersin a\u00e7\u0131l\u0131m\u0131 olacakt\u0131r risale. Zaten, her i\u015faret ve \u015fehadet, Hz. Peygamber\u2019in (a.s.m.) risaletinin delil ve hikmetlerini beyanla doludur. El-H\u00fcccet\u00fc\u2019z-Zehra\u2019n\u0131n \u0130kinci Makam\u0131, imani mirac\u0131n\u0131 tamamlad\u0131ktan ve vahyin i\u015faretlerine vak\u0131f olduktan sonra, imanda tahkik d\u00fczeyine ula\u015fman\u0131n aray\u0131\u015f\u0131n\u0131 anlat\u0131r. Bir bak\u0131ma, bu, ula\u015f\u0131lan makamlar\u0131n i\u00e7indeki y\u00fcksek tabakalara eri\u015fmenin de meyvesidir: \u201cD\u00fcnyaya, s\u0131rf H\u00e2l\u0131k\u0131n\u0131 tan\u0131mak, bulmak i\u00e7in gelen seyyah, akl\u0131na dedi: \u2018Biz, her\u015feyden H\u00e2l\u0131k\u0131m\u0131z\u0131 sorduk; g\u00fczel, tam cevap ald\u0131k. \u015eimdi, \u2018G\u00fcne\u015fi, g\u00fcne\u015ften sormak l\u00e2z\u0131m\u2019 darb-\u0131 meseli gibi, biz dahi H\u00e2l\u0131k\u0131m\u0131z\u0131, ilim, irade ve kudret gibi kuds\u00ee s\u0131fatlar\u0131n\u0131n tecellileriyle ve me\u015fhud eserleriyle ve isimlerinin cilveleriyle tan\u0131mak, bulmak i\u00e7in bir seyahat daha yapaca\u011f\u0131z.\u201d<\/p>\n
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Bu ifadeler, \u2018muhatab\u00e2ne makam\u2019a ula\u015fan yolcunun, makam\u0131n gerektirdi\u011fi dille konu\u015ftu\u011funu da bize g\u00f6steriyor. \u2018G\u00fcne\u015fi g\u00fcne\u015ften\u2019 dinleyen ve O\u2019ndan ald\u0131\u011f\u0131 marifetle O\u2019na bir \u2018abd-i k\u00fcll\u00ee\u2019 olarak O\u2019nun azamet ve kibriyas\u0131n\u0131 y\u00fccelten yolcu, \u2018nun\u2019un \u2018manev\u00ee mucizesinin beyan\u0131\u2019na mazhar olmu\u015ftur. Seyyah, arzdan ar\u015fa do\u011fru yapt\u0131\u011f\u0131 bu gezide, \u2018yerlerin ve g\u00f6klerin Rabbi\u2019nin (Ra\u2019d, 13:16) marifetine ula\u015fm\u0131\u015ft\u0131r.<\/p>\n
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Bu risale, marifetin meyvesidir. Yolcunun gezisi s\u00fcrerken, \u2018ikinci kuds\u00ee kelime-i miraciyye\u2019de yine bir mirac olan namazdan s\u00f6z eder. Bedi\u00fczzaman\u2019a g\u00f6re, namaz, \u2018mirac-\u0131 ekberin n\u00fcmunesi\u2019dir. Ve m\u00fc\u2019minin \u2018husus\u00ee mirac\u0131\u2019d\u0131r. Yolcu, her \u00e2lemde, ilim s\u0131fat\u0131yla, \u2018All\u00e2mu\u2019l-Guy\u00fbb\u2019 olan H\u00e2l\u0131k\u0131n\u0131 bulmu\u015ftur. Bu, mirac\u0131n\u0131n sonucudur.<\/p>\n
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\u2018\u00dc\u00e7\u00fcnc\u00fc kelime-i kudsiyye\u2019de, F\u00e2tiha ve te\u015fehh\u00fcd\u00fcn hikmetlerinden s\u00f6z edilir. \u2018Nihayetsiz bir h\u00fcs\u00fcn ve cemal-i sermed\u00eenin aynas\u0131\u2019 olan k\u00e2inat\u0131n kokusu, Hz. Peygamber\u2019in (a.s.m.) mirac-\u0131 ekberinde ald\u0131\u011f\u0131 \u2018tayyibat\u2019ta bulunmaktad\u0131r. Her te\u015fehh\u00fcdde ona (a.s.m.) sal\u00e2t ve selam edenler de bu g\u00fczelli\u011fin iklimine girerler.<\/p>\n
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Ard\u0131ndan, varl\u0131klar\u0131 tahkik d\u00fczeyinden tekrar okur yolcu. Ve m\u00fc\u015fahede etti\u011fi onbe\u015f \u2018parlak\u2019 delili nakleder. Delillerin sonunda, Bedi\u00fczzaman, \u2018cem\u2019-i ezd\u00e2d\u2019dan s\u00f6z eder ve \u2018Kudret\u2019 s\u0131fat\u0131n\u0131n tezah\u00fcrlerini tema\u015fa etmek \u00fczere, tekrar basamaklarla y\u00fckselmeye ba\u015flar. Bedi\u00fczzaman\u2019\u0131n \u2018deh\u015fetli mesele\u2019 dedi\u011fi Kudret tecellileri \u2018\u015fuhud\u00ee bir yak\u00eenle\u2019 anlat\u0131l\u0131rken, geleneksel irfan\u00ee s\u00f6zl\u00fc\u011f\u00fcn hemen hemen b\u00fct\u00fcn \u0131st\u0131lahlar\u0131 kullan\u0131l\u0131r: \u201cV\u00e2cibu\u2019l-V\u00fccud\u2019un hadsiz kudret-i ezeliyesi, bir tek m\u00fcmkine v\u00fccut vermesi kolayl\u0131\u011f\u0131nda b\u00fct\u00fcn m\u00fcmkinat\u0131n v\u00fccudu, ademin muvazenesini bozar, her\u015feye l\u00e2y\u0131k bir v\u00fccut giydirir. Ve vazifesi bitmi\u015fse, zahir\u00ee v\u00fccut libas\u0131n\u0131 \u00e7\u0131kar\u0131yor, s\u00fbret\u00e2 ademe, belki daire-i ilimdeki manev\u00ee v\u00fccuda g\u00f6nderir. Demek, e\u015fya, Kad\u00eer-i Mutlak\u2019a verilse, bahar bir \u00e7i\u00e7ek kadar, b\u00fct\u00fcn insanlar\u0131n ha\u015firde ihyalar\u0131 bir nefis kadar kolay olur.\u201d<\/p>\n
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Risalenin ilerleyen b\u00f6l\u00fcmlerinde, \u00e2y\u00e2n-\u0131 sabite, ehadiyet ve samediyet hakikatleri konu edilir. Bedi\u00fczzaman, dokuzuncu ve son basama\u011f\u0131 \u2018uzun bir beyanla\u2019 s\u00f6ylemek istemesine ra\u011fmen, Afyon tutukevindeki \u2018keyf\u00ee tahakk\u00fcm ve tazyiklerden gelen \u015fiddetli s\u0131k\u0131nt\u0131lar ve tesemm\u00fcmden gelen zaafiyet ve el\u00eem hastal\u0131klar\u2019\u0131n mani oldu\u011funu belirterek \u015f\u00f6yle der: \u201cEhl-i hidayet, ge\u00e7en basamaklardaki kuvvetli hakikatler ve sars\u0131lmaz h\u00fcccetler, sel\u00eem kalplerine ve m\u00fcstakim ak\u0131llar\u0131na gayet kat\u2019\u00ee kanaat ve kuvvetli iman ve aynelyak\u00een bir tasdik vermi\u015f ki, \u015f\u00fcphesiz ve vesvesesiz itmi\u2019nan-\u0131 kalble itikad ederler ki, y\u0131ld\u0131zlar, zerreler, en k\u00fc\u00e7\u00fck, en b\u00fcy\u00fck, kudret-i il\u00e2h\u00eeye nisbeten farklar\u0131 yoktur.\u201d<\/p>\n
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Her iki risale de, g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Bedi\u00fczzaman\u2019\u0131n \u2018iman\u00ee mirac\u0131n\u0131n\u2019 meyveleridir. Kullan\u0131lan \u0131st\u0131lahlar, Kur\u2019\u00e2n\u00ee ve s\u00fbf\u00ee s\u00f6zl\u00fc\u011fe aittir. Mertebe, basamak, makam, menzil, m\u00fc\u015fahede, mazhar, me\u015fhud, \u015fuhud ve benzeri kavramlar, bu s\u00f6zl\u00fckten al\u0131nmad\u0131r.<\/p>\n
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\u015eunu ayr\u0131ca belirtmeliyiz ki, Bedi\u00fczzaman\u2019\u0131n, \u00dc\u00e7\u00fcnc\u00fc Said d\u00f6neminden itibaren yazd\u0131\u011f\u0131 t\u00fcm metinler, manev\u00ee mirac\u0131nda ula\u015ft\u0131\u011f\u0131 niha\u00ee yak\u00een mertebesinden, Z\u00e2t me\u015frebiyle yaz\u0131lm\u0131\u015ft\u0131r. Di\u011fer Risale metinlerinde benzer temalar\u0131 konu edinmesine ve esaslar\u0131 bak\u0131m\u0131ndan son d\u00f6nem metinleriyle arada bir fark bulunmamas\u0131na ra\u011fmen, arada bir \u2018dil\u2019 fark\u0131 g\u00f6ze \u00e7arpmaktad\u0131r. Dilin anlam oldu\u011funu g\u00f6z\u00f6n\u00fcne alacak olursak, son d\u00f6nem metinlerinin \u2018muhatab\u00e2ne makam\u2019\u0131n meyvesi olarak, daha \u00fcst d\u00fczeyde bir \u2018dil\u2019e sahip olduklar\u0131n\u0131 s\u00f6ylememiz m\u00fcmk\u00fcnd\u00fcr. Bu \u2018dil,\u2019 \u0130bn Arab\u00ee\u2019nin de \u2018metafiziksel muhayyile\u2019yi olu\u015ftururken kulland\u0131\u011f\u0131 dile yak\u0131nd\u0131r.<\/p>\n
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SPOTLAR<\/p>\n
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Said Nurs\u00ee\u2019nin niha\u00ee bir yak\u00eene ula\u015fm\u0131\u015f oldu\u011funu, \u00f6zellikle \u00c2yet\u00fc\u2019l-K\u00fcbra ve El-H\u00fcccet\u00fc\u2019z-Zehra metinleri yeterince a\u00e7\u0131kl\u0131yor. Her iki metinde de, bir gezi, bir seyr ve seyahat yap\u0131l\u0131yor, basamaklarla \u00e7e\u015fitli mertebelere \u00e7\u0131k\u0131l\u0131yor; mirac tamamlan\u0131nca da, menzillere u\u011fran\u0131larak iniliyor.<\/p>\n
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Her iki risale de, g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Bedi\u00fczzaman\u2019\u0131n \u2018iman\u00ee mirac\u0131n\u0131n\u2019 meyveleridir. Kullan\u0131lan \u0131st\u0131lahlar, Kur\u2019\u00e2n\u00ee ve s\u00fbf\u00ee s\u00f6zl\u00fc\u011fe aittir. Mertebe, basamak, makam, menzil, m\u00fc\u015fahede, mazhar, me\u015fhud, \u015fuhud ve benzeri kavramlar, bu s\u00f6zl\u00fckten al\u0131nmad\u0131r.<\/p>\n
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Bedi\u00fczzaman\u2019\u0131n t\u00fcm\u00fcyle irfan\u00ee gelenek i\u00e7erisinde yer ald\u0131\u011f\u0131 iddias\u0131nday\u0131z. Risale-i Nur, bu iddiam\u0131z\u0131 besleyen \u00e7ok say\u0131da delil bar\u0131nd\u0131r\u0131yor.<\/p>\n
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Bedi\u00fczzaman\u2019\u0131n, \u00dc\u00e7\u00fcnc\u00fc Said d\u00f6neminden itibaren yazd\u0131\u011f\u0131 t\u00fcm metinler, manev\u00ee mirac\u0131nda ula\u015ft\u0131\u011f\u0131 niha\u00ee yak\u00een mertebesinden, Z\u00e2t me\u015frebiyle yaz\u0131lm\u0131\u015ft\u0131r. Bu son d\u00f6nem metinlerinin, \u2018muhatab\u00e2ne makam\u2019\u0131n meyvesi olarak, \u00f6nceki risalelere nazaran daha \u00fcst bir \u2018dil\u2019e sahip olduklar\u0131n\u0131 s\u00f6ylememiz m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
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17.01.2005 R\u0130SALE-\u0130 NUR, Bedi\u00fczzaman\u2019\u0131n manev\u00ee tecr\u00fcbesinin \u00fcr\u00fcn\u00fcd\u00fcr. Biz, bu metinlerin ard\u0131ndaki tecr\u00fcbelerden habersiziz. Ne ki, elimizdeki metinlerin gramerinden, s\u00f6zl\u00fc\u011f\u00fcnden ve anlatt\u0131klar\u0131ndan, o deneyimleri k\u0131smen okuyabiliriz. Bu anlamda, Bedi\u00fczzaman\u2019\u0131n manev\u00ee bir geziyi tevhidin niha\u00ee noktas\u0131na de\u011fin ger\u00e7ekle\u015ftirdi\u011fini okumam\u0131z m\u00fcmk\u00fcn g\u00f6r\u00fcn\u00fcyor. Onun niha\u00ee bir yak\u00eene ula\u015fm\u0131\u015f oldu\u011funu, \u00f6zellikle \u00c2yet\u00fc\u2019l-K\u00fcbra ve El-H\u00fcccet\u00fc\u2019z-Zehra metinleri yeterince a\u00e7\u0131kl\u0131yor. Her iki metinde […]<\/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-90146","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n