Resulullah’a sevgi ve sayg\u0131n\u0131n bir di\u011fer ifadesi onu an\u0131\u015f tarz\u0131nda ortaya \u00e7\u0131kar. Hocaefendi bu noktada cidden m\u00fcstesna bir hal ortaya koyar: “Efendimiz \u00e2li unvanlar\u0131yla an\u0131lmal\u0131 ve anlat\u0131lmal\u0131” (FF. 1, 306) der ve bu inanana uygun olarak, Allah el\u00e7isi Resul-i Ekrem Aleyhissal\u00e2tu vessel\u00e2m’dan bahsederken, onu ba\u015fka kitaplarda m\u00fbtad olarak rastlanan “Efendimiz”, “Peygamberimiz”, “Allah El\u00e7isi”, “Resulullah” gibi herkes\u00e7e bilinen baz\u0131 vas\u0131flar d\u0131\u015f\u0131nda pek \u00e7ok farkl\u0131 unvanlarla anar. O, b\u00f6ylece bir a\u00e7\u0131dan Efendimize olan sevgi ve sayg\u0131s\u0131n\u0131 ifade ederken, bir di\u011fer a\u00e7\u0131dan Resulullah’a bak\u0131\u015f ufkunun geni\u015fli\u011fini ifade eder.<\/p>\n
Nitekim, bu vas\u0131flardan birini di\u011ferine tercihte, \u00e7o\u011fu kere siyak ve sibak\u0131n tesirini g\u00f6rmek m\u00fcmk\u00fcn oluyor. Resulullah’\u0131n kastedildi\u011fi bu \u00fcnvanlardan en ziyade rastlanan bir k\u0131sm\u0131n\u0131 buraya kaydetmek istiyoruz:<\/p>\n
Habib-i Ekrem Efendimiz, <\/strong><\/p>\n Resul\u00fc Ekrem Efendimiz Hazretleri<\/strong>,<\/p>\n Allah Resul\u00fc,<\/p>\n Hz. Sahibi Risaletpen\u00e2hileri<\/strong>,<\/p>\n Peygamberler Sultan\u0131,<\/p>\n Nebiler Nebisi<\/strong>,<\/p>\n Cevami’u’l-Kelim Sahibi,<\/p>\n Efendiler Efendisi<\/strong>,<\/p>\n Muv\u00e2zene Sultan\u0131,<\/p>\n Zaman ve Mekan\u0131n Efendisi<\/strong>,<\/p>\n Nebiler Serveri,<\/p>\n Nebiler \u00dcveyki<\/strong>,<\/p>\n Sultannu’s-Sakaleyn Efendimiz,<\/p>\n Ruh-u Seyyid\u00fc’l-En\u00e2m<\/strong>,<\/p>\n \u0130mam-\u0131 \u0130ns u Can ve Hatib-i Kevn u Mek\u00e2n, <\/strong><\/p>\n Andelib-i Enbiya ve B\u00fclb\u00fcl-\u00fc Kur’an,<\/strong><\/p>\n \u0130stikamet Kahraman\u0131,<\/p>\n T\u00e2hir-i Mutahhar<\/strong>,<\/p>\n Heykel-i Akl-\u0131 Evvel,<\/p>\n Seyyid\u00fc’l-Enbiya<\/strong>,<\/p>\n Fahru’r-R\u00fcsul,<\/p>\n Fahri K\u00e2in\u00e2t Efendimiz<\/strong>,<\/p>\n S\u00e2hibu Muhkem\u00e2t,<\/p>\n H\u00fcl\u00e2sa-i Mevcud\u00e2t ve Ruh-u Seyyidi’l-Kevneyn Efendimiz<\/strong>,<\/p>\n K\u00e2inat\u0131n Efendisi, <\/strong><\/p>\n Hz. T\u00e2hir-i Mutahhar<\/strong>,<\/p>\n Mi\u015fk\u00e2t-\u0131 N\u00fcb\u00fcvvet,<\/p>\n Rehber-i Ekmel<\/strong>,<\/p>\n Muhammedu’l-Emin,<\/p>\n Meleklerin dahi y\u00fcz\u00fcne bakmaya k\u0131yamad\u0131\u011f\u0131 G\u00fcne\u015fler G\u00fcne\u015fi<\/strong>,<\/p>\n Ahmed-i Mahmud,<\/p>\n Ahmed-i Muhammed<\/strong>,<\/p>\n \u0130ki Cihan Serveri,<\/p>\n Hz. Seyyid\u00fc’l-M\u00e2sun\u00een<\/strong>,<\/p>\n Sad\u0131k u Masduk,<\/p>\n Hz. Seyyid\u00fc’l-Be\u015fer, <\/strong><\/p>\n Seyyid\u00fc’l-Evv\u00e2b\u00een,<\/p>\n \u015eeref-i Nev-i \u0130nsan, <\/strong><\/p>\n Hz. Seyyid\u00fc’l-Be\u015fer,<\/p>\n Hz. Fer\u00eedu Kevn u Zam\u00e2n Efendimiz, <\/strong><\/p>\n \u015eeref-i Nev- i \u0130nsan ve Fer\u00eed-i Kevn u Zaman,<\/p>\n Hz. S\u00e2hibu’l-Kur’\u00e2n, <\/strong><\/p>\n \u0130nsanl\u0131\u011f\u0131n en Emini Muhammedu’l Emin Efendimiz aleyhi ekmel\u00fc’t-tahiyy\u00e2t,<\/p>\n D\u00fcrr-i Yekta, <\/strong><\/p>\n \u0130brahim’in Duas\u0131,<\/p>\n \u0130sa’n\u0131n M\u00fcjdesi, <\/strong><\/p>\n Do\u011frulu\u011fun Andelib-i Zi\u015fan\u0131,<\/p>\n Sad\u00e2kat Timsali, <\/strong><\/p>\n Z\u00e2t-\u0131 Risalet Pen\u00e2h\u00ee(leri). \n\t\t\t<\/div><\/div>\n Bu konu ile ilgili olarak not etmek isteriz: Eserlerinde Resulullah’\u0131 anarken “hazret”<\/strong> kelimesini bile telaffuzdan sistemli \u015fekilde ka\u00e7\u0131nmaktaki Cemil Meri\u00e7’in kendi a\u00e7\u0131klamas\u0131n\u0131 da okuyucusuna aktaran Hocaefendi, bu tavr\u0131n\u0131 biraz kapal\u0131 bir \u00fcslubla “s\u00fcrekli dalgalanan” bir \u015fahsiyet olmas\u0131yla a\u00e7\u0131klad\u0131ktan sonra, Necip Faz\u0131l’\u0131n, Efendimizi her seferinde, onun fazilet ve b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc ifade eden de\u011fi\u015fik bir tabirle and\u0131\u011f\u0131n\u0131 takdiren belirtir. Sonra da Yunus Emre gibi a\u015fkla “Muhammedim” Ebu H\u00fcreyre (r.a.) gibi ileri bir muhabbet ve sevgi ile “Halilim” denebilece\u011fini de not eder. Bu konuda \u0130mam-\u0131 Rabb\u00e2ni’nin de hassasiyetine dikkat \u00e7eken Hocaefendi bu b\u00fcy\u00fc\u011f\u00fcm\u00fcz\u00fcn en ziyade: “Aleyhi Ekmel\u00fc’t-Teh\u00e2ya”<\/strong> duas\u0131n\u0131 kulland\u0131\u011f\u0131n\u0131 belirtir (FF. 1,306-307).<\/p>\n Resulullah’a olan sevginin derecesi, Aleyhissal\u00e2tu vessel\u00e2m\u0131 tan\u0131man\u0131n derecesiyle paralel olmal\u0131d\u0131r. Kur’\u00e2n’\u0131n nass\u0131 ile, m\u00fc’min, herkesten ziyade sevmek zorunda oldu\u011fu peygamberini (Ahz\u00e2b 33\/6) Allah nezdindeki makam\u0131, mahlukat i\u00e7indeki ve bahusus di\u011fer peygamberler i\u00e7indeki yeri, dindeki yeri yeterince bilinse muhakkak ki o, daha ziyade sevilecektir. Hocaefendi, Resulullah’\u0131 pek \u00e7ok y\u00f6nleriyle tan\u0131d\u0131\u011f\u0131 i\u00e7in onun Peygamber sevgisine yeti\u015febilenler de olduk\u00e7a az olmal\u0131d\u0131r. Yukar\u0131da kaydetti\u011fimiz sayg\u0131 ve sevgi ifadelerinin televv\u00fcn\u00fc ve \u00e7oklu\u011fu mezkur m\u00e2rifetin derinli\u011fine, zenginli\u011fine delil kabul edilebilir. Hocaefendi’nin Resulullah hakk\u0131nda kulland\u0131\u011f\u0131 ba\u015fka tavs\u00eef\u00e2t da var. Birine g\u00f6re Aleyhissal\u00e2tu vessel\u00e2m’\u0131n “Ba\u015f\u0131 zaman ve mekan \u00fcst\u00fc”d\u00fcr (SN. 1,55). “(Mi’rac’a temas eden) sahih rivayetlerde “gitti-geldi, yata\u011f\u0131 h\u00e2la s\u0131ms\u0131cakt\u0131” gibi ifadeler g\u00f6stermektedir ki, sanki zaman b\u00fct\u00fcn\u00fcyle a\u015f\u0131lm\u0131\u015f da, bu seyahat \u00f6yle ger\u00e7ekle\u015fmi\u015f” (KIY. 2, 276).<\/p>\n Resulullah’\u0131 sevginin kayna\u011f\u0131 olan anlamada zirve bir tespit; “ondaki nazar ve kadem vahdeti”dir. Resulullah hakk\u0131nda “Allah’dan ba\u015fka ne derseniz hepsi gider” de bir tespittir ama “ondaki nazar ve kadem vahdeti” tesbitinin pek gerisindedir. Evet Resulullah hakk\u0131ndaki bu m\u00fcthi\u015f tespit \u015f\u00f6yle: “Efendimize ait ayr\u0131 bir derinlik de, Ondaki nazar ve kadem vahdetidir. G\u00f6z\u00fc nereye ula\u015fm\u0131\u015fsa nazar\u0131 nereye u\u011fram\u0131\u015fsa aya\u011f\u0131n\u0131 oraya basabilmi\u015f ve ortaya att\u0131\u011f\u0131 d\u00fc\u015f\u00fcnceleri hemen tatbik edebilmi\u015ftir”<\/strong> (SN. 1,444). Resulullah’\u0131n Mi’ra\u00e7 esnas\u0131nda bindi\u011fi Burak’\u0131n s\u00fcrati hususunda “g\u00f6z\u00fcn\u00fcn de\u011fdi\u011fi yere \u00f6n ayaklar\u0131n\u0131 atard\u0131” \u015feklindeki bir tavsifin, Aleyhissal\u00e2tu vessel\u00e2m’\u0131n ba\u015far\u0131s\u0131na, uzun vadeli planlay\u0131c\u0131l\u0131\u011f\u0131na ta\u015f\u0131narak nazar-kadem vahdetinden s\u00f6z edilmesi bize \u015funu s\u00f6yleme cesareti vermektedir: Faaliyet plan ve programlar\u0131n\u0131 uzun vadeli ve \u00e7ok \u00f6nceden yapmak ve plan hedeflerine eksiksiz ula\u015fmadaki ba\u015far\u0131s\u0131n\u0131n s\u0131rr\u0131n\u0131 Hocaefendi, Resulullah’\u0131n “nazar-kadem vahdeti” s\u00fcnnetinden alm\u0131\u015f olmal\u0131d\u0131r.<\/p>\n Prf. Dr. \u0130brahim Canan\u2019\u0131n \u201cFethullah G\u00fclen\u2019in S\u00fcnnet Anlay\u0131\u015f\u0131\u201d adl\u0131 kitaptan<\/strong><\/p>\n