Risale-i Nur\u2019un Anahtar Kavramlar\u0131 adl\u0131 bu eser, bir giri\u015f ve alt\u0131 b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. Eserde ele al\u0131nan temel kavramlar; tevhid, Kur\u2019\u00e2n, k\u00e2inat, insan, iman ve ahlakt\u0131r. M\u00fcellif-i Merhum Ferid el-Ensari, esere T\u00fcrkiye\u2019yi ve Risale-i Nur\u2019lar\u0131 tan\u0131t\u0131c\u0131 geni\u015f bir giri\u015f ile ba\u015flamaktad\u0131r.<\/p>\n

G\u0130R\u0130\u015e: Risale-i Nur\u2019un Anahtar Kavramlar\u0131<\/p>\n

M\u00fcellifin giri\u015fte \u00fczerinde durdu\u011fu hususlar; son birka\u00e7 as\u0131rda m\u00fcsl\u00fcmanlar\u0131n ya\u015fad\u0131\u011f\u0131 co\u011frafyay\u0131 zul\u00fcm, fitne ve kar\u0131\u015f\u0131kl\u0131klar\u0131n istila etmesi, inkar temelli baz\u0131 ideoloji ve felsefi ak\u0131mlar\u0131n dini hakikatler \u00fczerinde \u015f\u00fcpheler uyarmas\u0131, insanlar\u0131n imanlar\u0131n\u0131 kaybetme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya olmas\u0131 ve bu a\u011f\u0131r \u015fartlarda m\u00fcsl\u00fcmanlar\u0131n kendilerini iman\u0131n ayd\u0131nl\u0131k iklimine ula\u015ft\u0131racak nura, nokta-i istinad ve istimdada, dayanak ve yard\u0131m noktas\u0131na ihtiya\u00e7 duymalar\u0131d\u0131r.<\/p>\n

Merhum m\u00fcellife g\u00f6re b\u00f6yle bir dayanak noktas\u0131 her zaman mevcut oldu\u011fu halde insanlar bunu her zaman g\u00f6r\u00fcp duyam\u0131yor. Nitekim \u015fu ayet-i kerime buna i\u015faret etmektedir:<\/p>\n

\u201cG\u00f6klerde ve yerde nice deliller vard\u0131r ki, insanlar onlar\u0131n yan\u0131ndan y\u00fcz \u00e7evirerek ge\u00e7ip giderler.\u201d (Yusuf Suresi, 105)<\/strong><\/p>\n

\u0130\u015fte bu sebeple, M\u00fcsl\u00fcmanlara muhta\u00e7 olduklar\u0131 hakikatleri g\u00f6sterecek rehberlere ihtiya\u00e7 duyulmaktad\u0131r. \u015eartlar\u0131n \u00e7ok a\u011f\u0131r oldu\u011fu bu kar\u0131\u015f\u0131k d\u00f6nemde, bu ciddi vazifeyi \u00fcstlenenlerden birisi de Bedi\u00fczzaman Said Nursi hazretleriydi. O, \u0130slam co\u011frafyas\u0131n\u0131n materyalist ve dinsizlik cereyanlar\u0131 i\u00e7inde k\u0131vrand\u0131\u011f\u0131 son as\u0131rlarda, din alimlerinin as\u0131l yapmalar\u0131 gereken vazifelerden ziyade detaylar ve mevhum \u015feyler \u00fczerindeki tart\u0131\u015fmalara kat\u0131lmam\u0131\u015f, b\u00fct\u00fcn g\u00fcc\u00fcn\u00fc toplumun Kur\u2019an hakikatleriyle tan\u0131\u015fmas\u0131 i\u00e7in harcam\u0131\u015f ve Kur\u2019an\u2019\u0131n hayat \u00fcfleyen ruhunun yeniden g\u00f6n\u00fcllerde duyulmas\u0131 i\u00e7in u\u011fra\u015fm\u0131\u015ft\u0131r.<\/p>\n

O, Kur\u2019an hakikatlerini insanlara duyurma i\u015fini, klasik l\u00fcgat ve bela\u011fat dersleri \u015feklinde yapmam\u0131\u015ft\u0131r. Onun metodu, insanlar\u0131n cehalet ve \u00fclfet perdesi alt\u0131nda g\u00f6remedikleri Kur\u2019an mucizelerini herkesin anlayabilece\u011fi \u015fekilde net olarak g\u00f6stermekti.<\/p>\n

\u201cArkada\u015f! \u015eu eserlerimle b\u00fcy\u00fck bir\u015feyin etraf\u0131n\u0131 kaz\u0131yorum. Amma bilmiyorum, ke\u015ffedebildim mi? Veyahut sonra inki\u015faf edecektir. Veyahut bil\u00e2hare zuhur edecek. Ke\u015ffine yol a\u00e7\u0131p g\u00f6steriyorum.\u201d (M. Nuriye, Zeyl\u00fcl-Habbe) <\/strong>B\u00f6ylece onun eserlerini okuyanlar, onlarda kendi ihtiya\u00e7lar\u0131n\u0131 buldular ve bulmaya devam ediyorlar.<\/p>\n

Bedi\u00fczzaman Hazretleri\u2019nin bu dev projesi \u0130\u2019caz-\u0131 Kur\u2019an\u2019\u0131n beyan\u0131 temelleri \u00fczerine kurulmu\u015ftur.<\/p>\n

\u201cEski Harb-i Umum\u00eeden evvel ve ev\u00e2ilinde, bir vak\u0131a-i sad\u0131kada g\u00f6r\u00fcyorum ki, Ararat Da\u011f\u0131 denilen me\u015fhur A\u011fr\u0131 Da\u011f\u0131n\u0131n alt\u0131nday\u0131m. Birden o da\u011f m\u00fcthi\u015f infil\u00e2k etti. Da\u011flar gibi par\u00e7alar\u0131 d\u00fcnyan\u0131n her taraf\u0131na da\u011f\u0131tt\u0131. O deh\u015fet i\u00e7inde bakt\u0131m ki, merhum validem yan\u0131mdad\u0131r. Dedim: \u201cAna, korkma. Cen\u00e2b-\u0131 Hakk\u0131n emridir; O Rah\u00eemdir ve Hak\u00eemdir.\u201d<\/strong><\/p>\n

Birden, o halette iken, bakt\u0131m ki, m\u00fchim bir zat bana \u00e2mir\u00e2ne diyor ki: \u201c\u0130\u2019c\u00e2z-\u0131 Kur\u2019\u00e2n\u2019\u0131 beyan et.\u201d<\/strong><\/p>\n

Uyand\u0131m, anlad\u0131m ki, bir b\u00fcy\u00fck infil\u00e2k olacak. O infil\u00e2k ve ink\u0131l\u00e2ptan sonra, Kur\u2019\u00e2n etraf\u0131ndaki surlar k\u0131r\u0131lacak. Do\u011frudan do\u011fruya Kur\u2019\u00e2n kendi kendini m\u00fcdafaa edecek. Ve Kur\u2019\u00e2n\u2019a h\u00fccum edilecek; i\u2019c\u00e2z\u0131 onun \u00e7elik bir z\u0131rh\u0131 olacak. Ve \u015fu i\u2019c\u00e2z\u0131n bir nev\u2019ini \u015fu zamanda izhar\u0131na, haddimin fevkinde olarak, benim gibi bir adam namzet olacak. Ve namzet oldu\u011fumu anlad\u0131m.\u201d (28. Mektup)<\/strong><\/p>\n

Bedi\u00fczzaman Hazretleri\u2019nin hayat serg\u00fcze\u015ftisinde ger\u00e7ekle\u015fen bir di\u011fer \u00f6nemli geli\u015fme ise uzun bir tefekk\u00fcr ve muhasebe d\u00f6neminin ard\u0131ndan, kendi ifadesiyle Yeni Said olarak niteledi\u011fi bir d\u00f6nemin a\u00e7\u0131lmas\u0131d\u0131r. Laiklik ad\u0131 alt\u0131nda Kur\u2019an hakikatlerine set \u00e7ekilen bu d\u00f6nemde o, iman nurlar\u0131n\u0131n ke\u015ffine \u00e7aba harcam\u0131\u015f ve \u0130slam \u00fcmmetinin yeniden temelden yap\u0131land\u0131r\u0131lmas\u0131 u\u011frunda eserler vermi\u015ftir.<\/p>\n

\u201c\u015eimdi bence kat\u2019iyet peyd\u00e2 etmi\u015ftir ki, ekser hayat\u0131m, ihtiyar ve iktidar\u0131m\u0131n, \u015fuur ve tedbirimin haricinde, \u00f6yle bir tarzda ge\u00e7mi\u015f ve \u00f6yle garip bir surette ona cereyan verilmi\u015f, t\u00e2 Kur\u2019\u00e2n-\u0131 Hak\u00eeme hizmet edecek olan bu nevi risaleleri netice versin. Adeta b\u00fct\u00fcn hayat-\u0131 ilmiyem, mukaddem\u00e2t-\u0131 ihzariye h\u00fckm\u00fcne ge\u00e7mi\u015f ve S\u00f6zlerle i\u2019c\u00e2z-\u0131 Kur\u2019\u00e2n\u2019\u0131n izhar\u0131, onun neticesi olacak bir surette olmu\u015ftur. Hatt\u00e2, \u015fu yedi sene nefyimde ve gurbetimde ve sebepsiz ve arzumun hil\u00e2f\u0131nda tecerr\u00fcd\u00fcm ve me\u015frebime muhalif, yaln\u0131z bir k\u00f6yde imrar-\u0131 hayat etmekli\u011fim; ve eskiden beri \u00fclfet etti\u011fim hayat-\u0131 i\u00e7timaiyenin \u00e7ok rab\u0131talar\u0131ndan ve kaidelerinden nefret edip terk etmekli\u011fim, do\u011frudan do\u011fruya bu hizmet-i Kur\u2019\u00e2niyeyi h\u00e2lis, s\u00e2fi bir surette yapt\u0131rmak i\u00e7in bu vaziyet verildi\u011fine \u015f\u00fcphem kalmam\u0131\u015ft\u0131r. Hatt\u00e2 \u00e7ok defa bana verilen s\u0131k\u0131nt\u0131 ve zulmen bana kar\u015f\u0131 olan tazyikat perdesi alt\u0131nda bir dest-i in\u00e2yet taraf\u0131ndan merhametk\u00e2r\u00e2ne, Kur\u2019\u00e2n\u2019\u0131n esrar\u0131na hasr-\u0131 fikir ettirmek ve nazar\u0131 da\u011f\u0131tmamak i\u00e7in yap\u0131lm\u0131\u015ft\u0131r kanaatindeyim. \u2026<\/strong><\/p>\n

Hem yaz\u0131lan eserler, risaleler, ekseriyet-i mutlakas\u0131, hari\u00e7ten hi\u00e7bir sebep gelmeyerek, ruhumdan tevell\u00fct eden bir h\u00e2cete binaen, \u00e2ni ve def\u2019\u00ee olarak ihsan edilmi\u015f. Sonra baz\u0131 dostlar\u0131ma g\u00f6sterdi\u011fim vakit, demi\u015fler: \u201c\u015eu zaman\u0131n yaralar\u0131na devad\u0131r.\u201d \u0130nti\u015far ettikten sonra ekser karde\u015flerimden anlad\u0131m ki, tam \u015fu zamandaki ihtiyaca muvaf\u0131k ve derde l\u00e2y\u0131k bir il\u00e2\u00e7 h\u00fckm\u00fcne ge\u00e7iyor.\u201d (28. Mektup)<\/strong><\/p>\n

Merhum m\u00fcellif F. El-Ensari\u2019ye g\u00f6re Bedi\u00fczzaman Hazretleri\u2019nin nur eserlerini hakk\u0131yla anlayabilmek i\u00e7in, bu eserlerin hangi temel kavramlar \u00fczerinde \u00f6rg\u00fclendi\u011finin anla\u015f\u0131lmas\u0131 \u00f6nemlidir \u00e7\u00fcnk\u00fc her bir ilimden \u00f6nce onun \u0131st\u0131lahlar\u0131 yani kavramlar\u0131 ne\u015f\u2019et etmekte ve o ilimlerin kap\u0131s\u0131n\u0131 a\u00e7an anahtar mefhum ve kavramlar\u0131n bilinmesine ihtiya\u00e7 duyulmaktad\u0131r. Nitekim;<\/p>\n

\u201cVe Allah Te\u00e2l\u00e2, Hazretleri \u00c2dem\u2019e b\u00fct\u00fcn isimleri \u00f6\u011fretti.\u201d (Bakara Suresi, 31)<\/strong> ayeti Hazretleri Adem A.S\u2019a her ilmin anahtar mefhum ve kavramlar\u0131n\u0131n verildi\u011fi \u015feklinde de anla\u015f\u0131labilir.<\/p>\n

M\u00fcellife g\u00f6re temel \u0131st\u0131lahlar, b\u00fct\u00fcn \u015fer\u2019i ilimler i\u00e7in son derece \u00f6nemlidir ve \u015fer\u2019i kaideler, onlar vas\u0131tas\u0131yla anla\u015f\u0131l\u0131r. Mesela; \u201cZaruretler, mahzurlu \u015feyleri m\u00fcbah k\u0131lar.\u201d<\/strong> \u015feklindeki genel kaidenin tam anla\u015f\u0131labilmesi i\u00e7in buradaki \u2018zaruret\u2019<\/strong>in f\u0131k\u0131h usul\u00fcndeki \u00f6zel bir \u0131st\u0131lah oldu\u011funa dikkat edilmelidir.<\/p>\n

\u0130\u015fte Bedi\u00fczzaman Hazretleri\u2019nin fikirlerini hakk\u0131yla anlayabilmek ve insanlara k\u00f6kl\u00fc olarak takdim edebilmek i\u00e7in onun eserlerinde ge\u00e7en temel ve anahtar kavramlar\u0131n tespit edilmesi ve bunlar\u0131n k\u0131saca da olsa a\u00e7\u0131klanmas\u0131 m\u00fchimdir.<\/p>\n

M\u00fcellife g\u00f6re Bedi\u00fczzaman Hazretleri\u2019nin kulland\u0131\u011f\u0131 \u0131st\u0131lahlar, \u00e7o\u011funlukla Kur\u2019an\u00eedir. O, eserlerinde hadis, f\u0131k\u0131h, kelam, tasavvuf, felsefe ve m\u00fcsbet ilimlerin \u0131st\u0131lahlar\u0131n\u0131 da kullanm\u0131\u015ft\u0131r fakat \u00e7ok zaman mahza Kur\u2019an\u00ee manalar\u0131 ifade etmi\u015f ve kulland\u0131\u011f\u0131 kavramlarla Kur\u2019an\u2019daki manalar\u0131 seslendirmi\u015ftir. Mesela, tasavvuf \u0131st\u0131lahlar\u0131n\u0131 kullanmas\u0131na dair bir \u00f6rnek \u015f\u00f6yledir:<\/p>\n

\u201cSaid, tam toprak gibi mahviyet ve terk-i enaniyet ve tevazu-u mutlakta bulunmak \u015fartt\u0131r; t\u00e2 ki Risalet\u00fc\u2019n-Nur\u2019u buland\u0131rmas\u0131n, tesirini k\u0131rmas\u0131n.\u201d (Kastamonu Lahikas\u0131)<\/strong><\/p>\n

M\u00fcellifin \u00fczerinde durdu\u011fu di\u011fer \u00f6nemli bir nokta ise; risale-i nur\u2019da ge\u00e7en kavramlar\u0131n siyak ve sibak\u0131 nazara al\u0131nmadan ve risale-i nur\u2019un di\u011fer k\u0131s\u0131mlar\u0131nda nas\u0131l ge\u00e7ti\u011fine dikkat edilmeden tam olarak anla\u015f\u0131lamayaca\u011f\u0131d\u0131r. Nitekim Bedi\u00fczzman Hazretleri pek \u00e7ok yerde, bir konu hakk\u0131nda konu\u015furken di\u011fer bir risalaye at\u0131fta bulunmaktad\u0131r.<\/p>\n

M\u00fcellif-i Merhum kitab\u0131n\u0131n giri\u015finde son olarak, kendisini b\u00f6yle bir \u00e7al\u0131\u015fma yapmaya te\u015fvik eden hocas\u0131, Fas Kavramlar Ara\u015ft\u0131rma Merkesi M\u00fcd\u00fcr\u00fc Prof. Dr. El-B\u00fc\u015feyhi\u2019ye ve bu eseri haz\u0131rlamada kendisine yard\u0131mc\u0131 olan, Risale-i Nurlar\u0131 Arap\u00e7a\u2019ya terc\u00fcme eden \u0130hsan Kas\u0131m Salihi\u2019ye te\u015fekk\u00fcr etmektedir.<\/p>\n

M\u00fcellif, bu eser vas\u0131tas\u0131yla hayata Kur\u2019\u00e2n\u00ee bak\u0131\u015f a\u00e7\u0131s\u0131na muvaffak k\u0131ld\u0131\u011f\u0131 i\u00e7in Allah\u2019a hamd etmektedir.<\/p>\n

\n
1. TEVH\u0130D KAVRAMI<\/strong><\/li>\n<\/ol>\n

   M\u00fcellif, \u0130slami kavramlar i\u00e7inde \u00fczerinde en \u00e7ok durulan ve titizlik g\u00f6sterilen tevhid kavram\u0131 olmu\u015ftur, dedikten sonra Bedi\u00fczzaman Hazretleri\u2019nin de ge\u00e7mi\u015f ulema gibi bu kavrama hassasiyetle yakla\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir.<\/p>\n

   Bedi\u00fczzaman Hazretleri selefin ortaya koydu\u011fu tevhid-i rububiyet, tevhid-i uluhiyet, tevhid-i esma ve tevhid-i s\u0131f\u00e2t<\/strong> gibi akide esaslar\u0131n\u0131 Kur\u2019an\u2019dan ald\u0131\u011f\u0131 e\u011fitimle tevhid-i hakiki ana ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplam\u0131\u015f ve ard\u0131ndan tafsile girmi\u015ftir. Onun tevhid-i hakikiye ula\u015fmada kulland\u0131\u011f\u0131 y\u00f6ntem \u00e7ok farkl\u0131 ve m\u00fcstesnad\u0131r. En ba\u015fta ve do\u011frudan Kur\u2019an-\u0131 Hakim mesle\u011fini takip etmektedir. Bedi\u00fczzaman Hazretlerine g\u00f6re tevhid \u00e2m\u00ee ve zahiri<\/strong> olmak \u00fczere iki k\u0131s\u0131md\u0131r:<\/p>\n

   \u201cTevhid iki k\u0131s\u0131md\u0131r. Mesel\u00e2, nas\u0131l ki bir \u00e7ar\u015f\u0131ya ve bir \u015fehre b\u00fcy\u00fck bir z\u00e2t\u0131n m\u00fctenevvi mallar\u0131 gelse, iki \u00e7e\u015fitle onun mal\u0131 oldu\u011fu bilinir:<\/strong><\/p>\n

   Biri, icm\u00e2l\u00ee, \u00e2miy\u00e2nedir ki, \u201cBu kadar az\u00eem mal, ondan ba\u015fka kimsenin haddi de\u011fil ki sahip olabilsin.\u201d Fakat b\u00f6yle \u00e2m\u00ee bir adam\u0131n nezaretinde \u00e7ok h\u0131rs\u0131zl\u0131k olabilir. Par\u00e7alar\u0131na \u00e7ok adamlar sahip \u00e7\u0131kabilir.<\/strong><\/p>\n

   \u0130kinci \u00e7e\u015fit odur ki, her denk \u00fczerinde yaz\u0131y\u0131 okur, herbir top \u00fcst\u00fcnde turray\u0131 tan\u0131r, herbir il\u00e2n \u00fcst\u00fcnde m\u00fchr\u00fcn\u00fc bilir bir surette \u201cHer\u015fey o z\u00e2t\u0131nd\u0131r\u201d der. \u0130\u015fte, \u015fu halde herbir \u015fey o z\u00e2t\u0131 m\u00e2nen g\u00f6sterir.<\/strong><\/p>\n

   Aynen \u00f6yle de, tevhid dahi iki \u00e7e\u015fittir.<\/strong><\/p>\n

   Biri tevhid-i \u00e2m\u00ee ve zahir\u00eedir ki, \u201cCen\u00e2b-\u0131 Hak birdir; \u015feriki, naziri yoktur. Bu k\u00e2inat onundur.\u201d<\/strong><\/p>\n

   \u0130kincisi tevhid-i hakik\u00eedir ki, her\u015fey \u00fcst\u00fcnde sikke-i kudretini ve h\u00e2tem-i rububiyetini ve nak\u015f-\u0131 kalemini g\u00f6rmekle, do\u011frudan do\u011fruya her\u015feyden Onun nuruna kar\u015f\u0131 bir pencere a\u00e7\u0131p, Onun birli\u011fine ve her\u015fey Onun dest-i kudretinden \u00e7\u0131kt\u0131\u011f\u0131na ve ul\u00fbhiyetinde ve rububiyetinde ve m\u00fclk\u00fcnde hi\u00e7bir vecihle hi\u00e7bir \u015feriki ve muini olmad\u0131\u011f\u0131na, \u015fuhuda yak\u0131n bir yakinle tasdik edip iman getirmektir ve bir nevi huzur-u daim\u00ee elde etmektir.\u201d (22. S\u00f6z, 2. Makam)<\/strong><\/p>\n

   \u201cTevhid iki \u00e7e\u015fit olur:<\/strong><\/p>\n

   Birisi \u00e2miy\u00e2ne tevhiddir ki, \u201cAllah\u2019\u0131n \u015feriki yok ve bu k\u00e2inat Onun m\u00fclk\u00fcd\u00fcr\u201d der. Bu k\u0131s\u0131m tevhid sahiplerinin fikirce gaflet ve dal\u00e2lete d\u00fc\u015fmeleri korkusu vard\u0131r.<\/strong><\/p>\n

   \u0130kincisi hakik\u00ee tevhiddir ki, \u201cAllah birdir, m\u00fclk Onundur, v\u00fccut Onundur, her\u015fey Onundur\u201d der; l\u00e2yetezelzel bir itikada sahiptirler. Bu k\u0131s\u0131m tevhid sahipleri, her\u015feyin \u00fcst\u00fcnde Cenab-\u0131 Hakk\u0131n sikkesini g\u00f6r\u00fcr ve her\u015feyin cephesinde bulunan m\u00fchr\u00fcn\u00fc, damgas\u0131n\u0131 okur. Ve bu sayede huzur\u00ee bir tevhid melekesi m\u00e2liki olurlar ki, dal\u00e2let ve evham\u0131n taarruzundan kurtulurlar.\u201d( Mesnev\u00ee-i Nuriye \u2013 Lem\u2019alar)<\/strong><\/p>\n

   Bedi\u00fczzaman Hazretleri tevhid kavram\u0131n\u0131 di\u011fer mesleklerle kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak ele ald\u0131\u011f\u0131 yerde tevhid-i hakikiye ula\u015ft\u0131ran Kur\u2019an\u00ee yolu, mi\u2019rac-\u0131 Kur\u2019\u00e2n\u00eeyi \u015f\u00f6yle izah etmektedir:<\/p>\n

   \u201cM\u00e2rifet-i S\u00e2ni denilen kemal\u00e2t ar\u015f\u0131na uzanan mira\u00e7lar\u0131n usul\u00fc d\u00f6rtt\u00fcr.<\/strong><\/p>\n

   Birincisi: Tasfiye ve i\u015fr\u00e2ka m\u00fcesses olan muhakkik\u00een-i sufiyenin minhac\u0131d\u0131r.<\/strong><\/p>\n

   \u0130kincisi: \u0130mk\u00e2n ve hud\u00fbsa mebn\u00ee m\u00fctekellim\u00een tarikidir.<\/strong><\/p>\n

   Bu iki as\u0131l, \u00e7endan Kur\u2019\u00e2n\u2019dan te\u015f\u00e2ub etmi\u015flerdir. L\u00e2kin fikr-i be\u015fer ba\u015fka surete ifra\u011f etti\u011fi i\u00e7in uzunla\u015fm\u0131\u015f ve m\u00fc\u015fkille\u015fmi\u015f. Evhamdan masun kalmam\u0131\u015flar.<\/strong><\/p>\n

   \u00dc\u00e7\u00fcnc\u00fcs\u00fc: \u015e\u00fcbehat-\u00e2l\u00fbd h\u00fckem\u00e2 mesle\u011fidir.<\/strong><\/p>\n

   D\u00f6rd\u00fcnc\u00fcs\u00fc ve en birincisi: Bel\u00e2gat-\u0131 Kur\u2019\u00e2niyenin ulv\u00ee mertebesini il\u00e2n etmekle beraber, cez\u00e2let cihetiyle en parla\u011f\u0131 ve istikamet cihetiyle en k\u0131sas\u0131 ve vuzuh cihetiyle be\u015ferin umumuna en e\u015fmeli olan mirac-\u0131 Kur\u2019\u00e2n\u00eedir.\u201d (M.Nuriye, Nokta)<\/strong><\/p>\n

   Bir ba\u015fka yerde ise 4.s\u00fc \u015f\u00f6yle de\u011ferlendirilir:<\/p>\n

   \u201cHem \u015fu tarik daha eslemdir. \u00c7\u00fcnk\u00fc nefsin \u015fatahat ve b\u00e2l\u00e2perv\u00e2z\u00e2ne d\u00e2v\u00e2lar\u0131 bulunmaz. \u00c7\u00fcnk\u00fc, acz ve fakr ve kusurdan ba\u015fka nefsinde bulmuyor ki, haddinden fazla ge\u00e7sin. Hem bu tarik daha umum\u00ee ve cadde-i k\u00fcbr\u00e2d\u0131r. (S\u00f6zler, Zeyl ve Hatime)<\/strong><\/p>\n

   \u00dcstad Hazretleri bir ba\u015fka yerde ise konuyu soru cevap usul\u00fcyle ele almaktad\u0131r:<\/p>\n

   Sual: M\u00fctekellim\u00een ulemas\u0131, \u00e2lemi, imk\u00e2n ve hud\u00fbsun \u00fcnvan-\u0131 icm\u00e2l\u00eesi i\u00e7inde sar\u0131p zihnen \u00fcst\u00fcne \u00e7\u0131kar, sonra vahd\u00e2niyeti ispat ederler. Ehl-i tasavvufun bir k\u0131sm\u0131, tevhid i\u00e7inde tam huzuru kazanmak i\u00e7in, L\u00e2 me\u015fh\u00fbde ill\u00e2 H\u00fb deyip k\u00e2inat\u0131 unutur, nisyan perdesini \u00fcst\u00fcne \u00e7eker, sonra tam huzuru bulur. Ve di\u011fer bir k\u0131sm\u0131, hakik\u00ee tevhidi ve tam huzuru bulmak i\u00e7in, L\u00e2 mevcude ill\u00e2 H\u00fb diyerek k\u00e2inat\u0131 hayale sarar, ademe atar, sonra huzur-u tam bulur. Halbuki, sen, bu \u00fc\u00e7 me\u015frepten hari\u00e7 bir cadde-i k\u00fcbr\u00e2y\u0131 Kur\u2019\u00e2n\u2019da g\u00f6steriyorsun. Ve onun \u015fi\u00e2r\u0131 olarak, \u201cL\u00e2 m\u00e2b\u00fbde ill\u00e2 H\u00fb, L\u00e2 maks\u00fbde ill\u00e2 H\u00fb\u201d diyorsun. Bu caddenin tevhide dair bir burhan\u0131n\u0131 ve bir muhtasar yolunu icm\u00e2len g\u00f6ster.<\/strong><\/p>\n

   Elcevap: B\u00fct\u00fcn S\u00f6zler ve b\u00fct\u00fcn Mektuplar o caddeyi g\u00f6sterir. \u015eimdilik, istedi\u011finiz gibi, az\u00eem bir h\u00fcccetine ve geni\u015f ve uzun bir burhan\u0131na muhtasaran i\u015faret ederiz. \u015e\u00f6yle ki:<\/strong><\/p>\n

   \u00c2lemde herbir \u015fey, b\u00fct\u00fcn e\u015fyay\u0131 kendi H\u00e2l\u0131k\u0131na verir. Ve d\u00fcnyada herbir eser, b\u00fct\u00fcn \u00e2s\u00e2r\u0131 kendi M\u00fcessirinin eserleri oldu\u011funu g\u00f6sterir. Ve k\u00e2inatta herbir fiil-i icad\u00ee, b\u00fct\u00fcn ef\u2019\u00e2l-i icadiyeyi kendi F\u00e2ilinin fiilleri oldu\u011funu ispat eder. Ve mevcudatta tecell\u00ee eden herbir isim, b\u00fct\u00fcn esm\u00e2y\u0131 kendi M\u00fcsemm\u00e2s\u0131n\u0131n isimleri ve \u00fcnvanlar\u0131 oldu\u011funa i\u015faret eder. Demek, herbir \u015fey, do\u011frudan do\u011fruya bir burhan-\u0131 vahd\u00e2niyettir ve marifet-i \u0130l\u00e2hiyenin bir penceresidir.<\/strong><\/p>\n

   Evet, herbir eser, hususan z\u00eehayat olsa, k\u00e2inat\u0131n k\u00fc\u00e7\u00fck bir misal-i musaggar\u0131d\u0131r ve \u00e2lemin bir \u00e7ekirde\u011fidir ve k\u00fcre-i arz\u0131n bir meyvesidir. \u00d6yleyse, o misal-i musaggar\u0131, o \u00e7ekirde\u011fi, o meyveyi icad eden, herhalde b\u00fct\u00fcn k\u00e2inat\u0131 icad eden yine Odur. \u00c7\u00fcnk\u00fc, meyvenin mucidi, a\u011fac\u0131n\u0131n mucidinden ba\u015fkas\u0131 olamaz. \u00d6yleyse, herbir eser, b\u00fct\u00fcn \u00e2s\u00e2r\u0131 M\u00fcessirine verdi\u011fi gibi, herbir fiil dahi, b\u00fct\u00fcn ef\u2019\u00e2li F\u00e2iline isnad eder.<\/strong><\/p>\n

   \u00c7\u00fcnk\u00fc, g\u00f6r\u00fcyoruz ki, herbir fiil-i icad\u00ee, ekser mevcudat\u0131 ihata edecek derecede geni\u015f ve zerreden \u015f\u00fcmusa kadar uzun birer kanun-u hall\u00e2k\u0131yetin ucu olarak g\u00f6r\u00fcn\u00fcyor. Demek, o c\u00fcz\u2019\u00ee fiil-i icad\u00ee sahibi kim ise, o mevcudat\u0131 ihata eden ve zerreden \u015f\u00fcmusa kadar uzanan kanun-u k\u00fcll\u00ee ile ba\u011flanan b\u00fct\u00fcn ef\u2019\u00e2lin F\u00e2ili olmak gerektir.<\/strong><\/p>\n

   Evet, bir sine\u011fi ihy\u00e2 eden, b\u00fct\u00fcn hev\u00e2m\u0131 ve k\u00fc\u00e7\u00fck hayv\u00e2n\u00e2t\u0131 icad eden ve arz\u0131 ihy\u00e2 eden Z\u00e2t olacakt\u0131r. Hem Mevlev\u00ee gibi zerreyi d\u00f6nd\u00fcren kim ise, m\u00fcteselsilen mevcudat\u0131 tahrik edip, t\u00e2 \u015femsi seyy\u00e2r\u00e2t\u0131yla gezdiren ayn\u0131 Z\u00e2t olmak gerektir.<\/strong><\/p>\n

   \u00c7\u00fcnk\u00fc kanun bir silsiledir; ef\u2019\u00e2l onunla ba\u011fl\u0131d\u0131r.\u201d (Yirmi Alt\u0131nc\u0131 Mektup)<\/strong><\/p>\n

   \u00dcstad Hazretleri vahdet-i v\u00fccud, vahdet-i \u015f\u00fchud ve Kur\u2019andan istihra\u00e7 etti\u011fi vahdet yolunu zaman zaman kar\u015f\u0131la\u015ft\u0131rarak anlatm\u0131\u015ft\u0131r:<\/p>\n

   \u201cHem bu tarik daha umum\u00ee ve cadde-i k\u00fcbr\u00e2d\u0131r. \u00c7\u00fcnk\u00fc, k\u00e2inat\u0131, ehl-i vahdet\u00fc\u2019l-v\u00fccud gibi, huzur-u daim\u00ee kazanmak i\u00e7in idama mahk\u00fbm zannedip L\u00e2 mevcude ill\u00e2 H\u00fb h\u00fckmetmeye veyahut ehl-i vahdet\u00fc\u2019\u015f-\u015fuhud gibi, huzur-u daim\u00ee i\u00e7in k\u00e2inat\u0131 nisyan-\u0131 mutlak hapsinde hapse mahk\u00fbm tahayy\u00fcl edip L\u00e2 me\u015fhude ill\u00e2 H\u00fb demeye mecbur olmuyor. Belki, idamdan ve hapisten gayet z\u00e2hir olarak Kur\u2019\u00e2n affetti\u011finden, o da sarf-\u0131 nazar edip ve mevcudat\u0131 kendileri hesab\u0131na hizmetten azlederek F\u00e2t\u0131r-\u0131 Z\u00fclcel\u00e2l hesab\u0131na istihdam edip Esm\u00e2-i H\u00fcsn\u00e2s\u0131n\u0131n mazhariyet ve aynadarl\u0131k vazifesinde istimal ederek, m\u00e2n\u00e2-y\u0131 harf\u00ee nazar\u0131yla onlara bak\u0131p, mutlak gafletten kurtulup huzur-u daim\u00eeye girmektir; her\u015feyde Cen\u00e2b-\u0131 Hakka bir yol bulmakt\u0131r. Elhas\u0131l, mevcudat\u0131 mevcudat hesab\u0131na hizmetten azlederek, m\u00e2n\u00e2-y\u0131 ismiyle bakmamakt\u0131r.\u201d (26. S\u00f6z, Zeyl ve Hatime)<\/strong><\/p>\n

   Nihai olarak Bedi\u00fczzaman Hazretleri m\u00fcfessirler, kelam alimleri, mutasavv\u0131flar ve filozoflar\u0131n inceledi\u011fi tevhid kavram\u0131 hakk\u0131nda do\u011frudan do\u011fruya Kur\u2019an\u2019dan ald\u0131\u011f\u0131 halis yolu en ince detaylar\u0131na kadar sunmu\u015f ve bunu yaparken de bu geni\u015f ve derin sahada pek \u00e7ok ilim ehlinin maruz kald\u0131klar\u0131 \u015f\u00fcphe ve \u015fatah\u00e2ta d\u00fc\u015fmemi\u015ftir.<\/p>\n

    <\/p>\n

   \n
   1. \u0130NSAN KAVRAMI<\/strong><\/li>\n<\/ol>\n

      M\u00fcellife g\u00f6re, Risale-i Nur\u2019da ele al\u0131nan anahtar kavramlar\u0131n en \u00f6nemlilerinden olan insan kavram\u0131 Bedi\u00fczzaman Hazretleri\u2019nin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na n\u00fcfuz edilebilmesini sa\u011flamaktad\u0131r. \u00dcstad Hazretleri kainat\u0131 anlamaya \u00e7al\u0131\u015f\u0131rken insan\u0131 onun bir par\u00e7as\u0131, misal-i musa\u011f\u011far\u0131 (k\u00fc\u00e7\u00fck bir \u00f6rne\u011fi) olarak g\u00f6r\u00fcr. Ona g\u00f6re insan s\u0131radan bir varl\u0131k olmad\u0131\u011f\u0131 gibi, sadece yery\u00fcz\u00fcne ait bir mahluk da de\u011fildir.<\/p>\n

      \u0130nsana ait d\u00fc\u015f\u00fcncelerini de Kur\u2019an\u2019dan alan \u00dcstad Hazretlerine g\u00f6re arz, b\u00fct\u00fcn kainatla alakal\u0131d\u0131r. Arz, ise onun ikamet yeridir. Nitekim;<\/p>\n

      \u201cRabbin meleklere: \u201cBen yery\u00fcz\u00fcnde bir halife yarataca\u011f\u0131m\u201d demi\u015fti.\u201d (Bakara Suresi, 30)<\/strong><\/p>\n

      Bedi\u00fczzaman Hazretleri\u2019nin \u0131st\u0131lah\u0131nda insan, yarat\u0131l\u0131\u015f a\u011fac\u0131n\u0131n bir semeresi, kainat\u0131n c\u00e2m\u00ee\u2019 bir fihristi ve Esm\u00e2-i H\u00fcsn\u00e2\u2019n\u0131n en m\u00fckemmel bir yans\u0131mas\u0131d\u0131r.<\/p>\n

      \u201cBe\u015fer, \u015fecere-i hilkatin en son c\u00fcz\u2019\u00fc olan meyvesidir. Mal\u00fbmdur ki, bir \u015feyin semeresi en uzak, en cemiyetli, en nazik, en ehemmiyetli c\u00fcz\u2019\u00fcd\u00fcr. \u0130\u015fte bunun i\u00e7in, semere-i \u00e2lem olan insan en cami, en bedi\u2019, en \u00e2ciz, en zay\u0131f ve en l\u00e2tif bir mucize-i kudrettir.\u201d (On Be\u015finci S\u00f6z)<\/strong><\/p>\n

      \u0130nsan, f\u0131trat\u0131na decedilmi\u015f beka arzusunu ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015fmakta, arzdaki halifeli\u011fiyle birlikte b\u00fct\u00fcn kainat\u0131n ubudiyetini g\u00f6zlemleyip tefekk\u00fcr etmekte ve Vahid ve Ehad Allah Teala\u2019ya k\u00fclli bir ubudiyette bulunma vazifesini icraya \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

      \u201c\u0130nsan \u015fu k\u00e2inat a\u011fac\u0131n\u0131n en son ve en cemiyetli meyvesi, ve hakikat-\u0131 Muhammediye Aleyhissal\u00e2t\u00fc Vessel\u00e2m cihetiyle \u00e7ekirdek-i asl\u00eesi, ve k\u00e2inat Kur\u2019\u00e2n\u2019\u0131n\u0131n \u00e2yet-i k\u00fcbras\u0131, ve \u0130sm-i \u00c2zam\u0131 ta\u015f\u0131yan \u00e2yet\u00fc\u2019l-k\u00fcrs\u00eesi, ve k\u00e2inat saray\u0131n\u0131n en m\u00fckerrem misafiri,<\/strong><\/p>\n

      Ve o saraydaki sair sekenelerde tasarrufa mezun en faal memuru,<\/strong><\/p>\n

      Ve k\u00e2inat \u015fehrinin zemin mahallesinin bah\u00e7esinde ve tarlas\u0131nda, varidat ve sarfiyat\u0131na ve zer\u2019 ve ekilmesine nezarete memur,<\/strong><\/p>\n

      Ve y\u00fczer fenler ve binler san\u2019atlarla te\u00e7hiz edilmi\u015f en g\u00fcr\u00fclt\u00fcl\u00fc ve mes\u2019uliyetli n\u00e2z\u0131r\u0131,<\/strong><\/p>\n

      Ve k\u00e2inat \u00fclkesinin arz memleketinde, Padi\u015fah-\u0131 Ezel ve Ebedin gayet dikkat alt\u0131nda bir m\u00fcfetti\u015fi, bir nevi halife-i arz\u0131,<\/strong><\/p>\n

      Ve c\u00fcz\u2019\u00ee ve k\u00fcll\u00ee harek\u00e2t\u0131 kaydedilen bir mutasarr\u0131f\u0131,<\/strong><\/p>\n

      Ve sem\u00e2 ve arz ve cib\u00e2lin kald\u0131rmas\u0131ndan \u00e7ekindikleri emanet-i k\u00fcbr\u00e2y\u0131 omuzuna alan,<\/strong><\/p>\n

      Ve \u00f6n\u00fcne iki acip yol a\u00e7\u0131lan, bir yolda z\u00eehayat\u0131n en bedbaht\u0131 ve di\u011ferinde en bahtiyar\u0131,<\/strong><\/p>\n

      \u00c7ok geni\u015f bir ubudiyetle m\u00fckellef bir abd-i k\u00fcll\u00ee,<\/strong><\/p>\n

      Ve K\u00e2inat Sultan\u0131n\u0131n \u0130sm-i \u00c2zam\u0131na mazhar ve b\u00fct\u00fcn esm\u00e2s\u0131na en c\u00e2mi bir aynas\u0131, ve hitab\u00e2t-\u0131 S\u00fcbh\u00e2niyesine ve konu\u015fmalar\u0131na en anlay\u0131\u015fl\u0131 bir muhatab-\u0131 hass\u0131,<\/strong><\/p>\n

      Ve k\u00e2inat\u0131n z\u00eehayatlar\u0131 i\u00e7inde en ziyade ihtiya\u00e7l\u0131s\u0131,<\/strong><\/p>\n

      Ve hadsiz fakr\u0131yla ve acziyle beraber hadsiz maksatlar\u0131 ve arzular\u0131 ve nihayetsiz d\u00fc\u015fmanlar\u0131 ve onu inciten zararl\u0131 \u015feyleri bulunan bir bi\u00e7are z\u00eehayat\u0131,<\/strong><\/p>\n

      Ve istidat\u00e7a en zengini,<\/strong><\/p>\n

      Ve lezzet-i hayat cihetinde en m\u00fcteellimi ve lezzetleri deh\u015fetli elemlerle \u00e2l\u00fbde,<\/strong><\/p>\n

      Ve bekaya en ziyade m\u00fc\u015ftak ve muhta\u00e7 ve en \u00e7ok l\u00e2y\u0131k ve m\u00fcstehak ve devam\u0131 ve saadet-i ebediyeyi hadsiz dualarla isteyen ve yalvaran ve b\u00fct\u00fcn d\u00fcnya lezzetleri ona verilse, onun bekaya kar\u015f\u0131 arzusunu tatmin etmeyen,<\/strong><\/p>\n

      Ve ona ihsanlar eden Z\u00e2t\u0131 peresti\u015f derecesinde seven ve sevdiren ve sevilen \u00e7ok h\u00e2rika bir mu\u2019cize-i kudret-i Samed\u00e2niye ve bir ac\u00fbbe-i hilkat,<\/strong><\/p>\n

      Ve k\u00e2inat\u0131 i\u00e7ine alan ve ebede gitmek i\u00e7in yarat\u0131ld\u0131\u011f\u0131na b\u00fct\u00fcn cihazat-\u0131 insaniyesi \u015fehadet eden, b\u00f6yle yirmi k\u00fcll\u00ee hakikatlerle Cen\u00e2b-\u0131 Hakk\u0131n Hak ismine ba\u011flanan, \u2026 (On Birinci \u015eua)<\/strong><\/p>\n

      \u0130nsaniyet-i K\u00fcbra veya Hakiki \u0130nsaniyet<\/p>\n

      \u00dcstad Hazretleri\u2019nin yak\u0131n manalarda kulland\u0131\u011f\u0131 iki farkl\u0131 \u0131st\u0131lah; insaniyet-i k\u00fcbra ve hakiki insaniyet<\/strong> kavramlar\u0131d\u0131r. Bunlar iman ve \u0130slam\u2019la yak\u0131ndan ve do\u011frudan ilgilidir.<\/p>\n

      \u201cDehre ve tab\u00e2yi-i be\u015fere, d\u00e2men-i k\u0131yamete kadar h\u00e2kim olacak, yaln\u0131z \u00e2lem-i kevnde adalet-i ezeliyenin tecell\u00ee ve timsali olan hakikat-i \u0130sl\u00e2miyettir ki, as\u0131l insaniyet-i k\u00fcbr\u00e2 denilen \u015fey odur. \u0130nsaniyet-i su\u011fr\u00e2 denilen meh\u00e2sin-i medeniyet, onun mukaddemesidir.\u201d (Muhakemat)<\/strong><\/p>\n

      \u201cD\u00e2r-\u0131 \u00e2hiretin bir mahzeni d\u00fcnyad\u0131r; ve Cennetin bir tarlas\u0131 ve deposu, bu \u00e2lemdeki h\u00fcs\u00fcnleri ve hasenatlar\u0131 ve nurlar\u0131 mahsul veren \u00e2lem-i \u0130sl\u00e2miyet ve hakikatli insaniyettir.\u201d (15. \u015eua)<\/strong><\/p>\n

      Bedi\u00fczzaman Hazretleri\u2019nin insanla ilgili olarak kulland\u0131\u011f\u0131 bir di\u011fer kavram \u201ckamil insan\u201d<\/strong> kavram\u0131d\u0131r. Kamil insan, tahkiki iman \u00fczerinde boy at\u0131p geli\u015fmekte ve k\u00e2inat\u0131n m\u00fcmessili olmaktad\u0131r.<\/p>\n

      \u201cSeyr-i s\u00fcl\u00fbk-\u00fc kalb\u00ee ile ve m\u00fccahede-i ruh\u00ee ile ve terakkiy\u00e2t-\u0131 m\u00e2neviye ile, insan-\u0131 k\u00e2mil olmak i\u00e7in \u00e7al\u0131\u015fmak; yani hakik\u00ee m\u00fc\u2019min ve tam bir M\u00fcsl\u00fcman olmak; yani, yaln\u0131z sur\u00ee de\u011fil, belki hakikat-i iman\u0131 ve hakikat-i \u0130sl\u00e2m\u0131 kazanmak; yani, \u015fu k\u00e2inat i\u00e7inde ve bir cihette k\u00e2inat m\u00fcmessili olarak, do\u011frudan do\u011fruya k\u00e2inat\u0131n H\u00e2l\u0131k-\u0131 Z\u00fclcel\u00e2line abd olmak ve muhatap olmak ve dost olmak ve halil olmak ve ayna olmak ve ahsen-i takvimde oldu\u011funu g\u00f6stermekle, ben\u00ee \u00c2demin mel\u00e2ikeye r\u00fc\u00e7haniyetini ispat etmek ve \u015feriat\u0131n iman\u00ee ve amel\u00ee cenahlar\u0131yla makam\u00e2t-\u0131 \u00e2liyede u\u00e7mak ve bu d\u00fcnyada saadet-i ebediyeye bakmak, belki de o saadete girmektir.\u201d (29. Mektup)<\/strong><\/p>\n

      M\u00fcellife g\u00f6re h\u00fclasa olarak; \u00dcstad Hazretleri\u2019nin insana bak\u0131\u015f a\u00e7\u0131s\u0131 Kur\u2019an-Kainat birlikteli\u011fini g\u00f6rmeye dayanmakatad\u0131r. Bunun yolu da insan\u0131n kendini bilip tan\u0131mas\u0131d\u0131r. \u0130nsan, kendini anlay\u0131nca kendisinin ve en b\u00fcy\u00fc\u011f\u00fcnden en k\u00fc\u00e7\u00fc\u011f\u00fcne b\u00fct\u00fcn varl\u0131klar\u0131n vazifesini anlamakta, Kur\u2019an ve Kainat\u0131 bir arada g\u00f6rebilmektedir.<\/p>\n

      \n
      1. K\u00c2\u0130NAT KAVRAMI<\/strong><\/li>\n<\/ol>\n

         M\u00fcellifin tespitlerine g\u00f6re, \u00dcstad Bedi\u00fczzaman Hazretleri kainat kavram\u0131n\u0131, Cenab-\u0131 Allah\u2019\u0131n b\u00fct\u00fcn insanl\u0131\u011fa hitap ederken kulland\u0131\u011f\u0131 \u00fc\u00e7 karineden biri olarak de\u011ferlendirmektedir. Kur\u2019an ve Peygamber Efendimiz s.a.s\u2019den sonra kainat gelmekte ve o Allah\u2019\u0131n \u00e2lemlere bir hitab\u0131 olmaktad\u0131r. Kainat, Esm\u00e2-i H\u00fcsn\u00e2\u2019n\u0131n g\u00fczelliklerini yans\u0131tan bir aynad\u0131r ve kainattaki her \u015fey o b\u00fcy\u00fck kitab\u0131n harfleridir.<\/p>\n

         M\u00fcellife g\u00f6re \u00dcstad Hazretleri\u2019nin kainatla ilgili g\u00f6r\u00fc\u015flerini anlayamayan kimse, onun d\u00fc\u015f\u00fcnce sistemini anlayamayacakt\u0131r.<\/p>\n

         Kainat, hilkatin \u015fecere-i k\u00fclliyesidir.<\/p>\n

         \u201c\u015eu k\u00e2inat\u0131n H\u00e2l\u0131k-\u0131 Hak\u00eemi, k\u00e2inat\u0131 bir a\u011fa\u00e7 h\u00fckm\u00fcnde halk edip, en m\u00fckemmel meyvesini z\u00ee\u015fuur, ve z\u00ee\u015fuurun i\u00e7inde en c\u00e2mi meyvesini insan yapm\u0131\u015ft\u0131r. Ve insan\u0131n en ehemmiyetli, belki insan\u0131n netice-i hilkati ve gaye-i f\u0131trat\u0131 ve semere-i hayat\u0131 olan \u015f\u00fck\u00fcr ve ibadeti, o H\u00e2kim-i Mutlak ve \u00c2mir-i M\u00fcstakil, kendini sevdirmek ve tan\u0131tt\u0131rmak i\u00e7in k\u00e2inat\u0131 halk eden o V\u00e2hid-i Ehad, b\u00fct\u00fcn k\u00e2inat\u0131n meyvesi olan insan\u0131 ve insan\u0131n en y\u00fcksek meyvesi olan \u015f\u00fck\u00fcr ve ibadetini ba\u015fka ellere verir mi? B\u00fct\u00fcn b\u00fct\u00fcn hikmetine z\u0131t olarak, netice-i hilkati ve semere-i k\u00e2inat\u0131 abes eder mi? H\u00e2\u015f\u00e2 ve kell\u00e2\u2026\u201d (Yirmi \u00dc\u00e7\u00fcnc\u00fc Lem\u2019a)<\/strong><\/p>\n

         Kainat, Allah Teala\u2019n\u0131n nazar olunan kitab\u0131d\u0131r.<\/p>\n

         \u201c\u0130sm-i Hakemin tecell\u00ee-i \u00e2zam\u0131 \u015fu k\u00e2inat\u0131 \u00f6yle bir kitap h\u00fckm\u00fcne getirmi\u015f ki, her sayfas\u0131nda y\u00fczer kitap yaz\u0131lm\u0131\u015f; ve her sat\u0131r\u0131nda y\u00fczer sayfa derc edilmi\u015f; ve her kelimesinde y\u00fczer sat\u0131r mevcuttur; ve her harfinde y\u00fczer kelime var; ve her noktas\u0131nda kitab\u0131n muhtasar bir fihristeci\u011fi bulunur bir tarza getirmi\u015ftir. O kitab\u0131n sayfalar\u0131, sat\u0131rlar\u0131, t\u00e2 noktalar\u0131na kadar y\u00fczer cihette Nakka\u015f\u0131n\u0131, K\u00e2tibini \u00f6yle vuzuhla g\u00f6steriyor ki, o kitab-\u0131 k\u00e2inat\u0131n m\u00fc\u015fahedesi, kendi v\u00fccudundan y\u00fcz derece daha ziyade K\u00e2tibinin v\u00fccudunu ve vahdetini ispat eder. \u00c7\u00fcnk\u00fc bir harf kendi v\u00fccudunu bir harf kadar ifade etti\u011fi halde, k\u00e2tibini bir sat\u0131r kadar ifade ediyor.\u201d (30. Lem\u2019a)<\/strong><\/p>\n

         Kainat, Esm\u00e2-i H\u00fcsn\u00e2\u2019n\u0131n yans\u0131mas\u0131d\u0131r.<\/p>\n

         \u201cKainatta hi\u00e7bir \u015fey yoktur ki, Onu hamd ile tesbih etmesin.\u201d (\u0130sr\u00e2 S\u00fbresi, 44) s\u0131rr\u0131nca, her\u015feyden Cen\u00e2b-\u0131 Hakka kar\u015f\u0131 pencereler h\u00fckm\u00fcnde \u00e7ok vecihler var. B\u00fct\u00fcn mevcudat\u0131n hakaiki, b\u00fct\u00fcn k\u00e2inat\u0131n hakikati, esm\u00e2-i \u0130l\u00e2hiyeye istinad eder. Herbir \u015feyin hakikati, bir isme veyahut \u00e7ok esm\u00e2ya istinad eder. E\u015fyadaki san\u2019atlar dahi, herbiri birer isme dayan\u0131yor. Hatt\u00e2, hakik\u00ee fenn-i hikmet Hak\u00eem ismine ve hakikatli fenn-i t\u0131p \u015e\u00e2f\u00ee ismine ve fenn-i hendese Mukaddir ismine, ve h\u00e2kez\u00e2, herbir fen bir isme dayand\u0131\u011f\u0131 ve onda nihayet buldu\u011fu gibi, b\u00fct\u00fcn f\u00fcnun ve kem\u00e2l\u00e2t-\u0131 be\u015feriye ve tabakat-\u0131 k\u00fcmmel\u00een-i insaniyenin hakikatleri esm\u00e2-i \u0130l\u00e2hiyeye istinad eder. Hatt\u00e2, muhakk\u0131k\u00een-i evliyan\u0131n bir k\u0131sm\u0131 demi\u015fler: \u201cHakik\u00ee hakaik-i e\u015fya, esm\u00e2-i \u0130l\u00e2hiyedir. Mahiyet-i e\u015fya ise, o hakaikin g\u00f6lgeleridir. Hatt\u00e2, birtek z\u00eehayat \u015feyde, yaln\u0131z z\u00e2hir olarak yirmi kadar esm\u00e2-i \u0130l\u00e2hiyenin cilve-i nak\u015f\u0131 g\u00f6r\u00fcnebilir.\u201d (32. S\u00f6z, 3. Mevk\u0131f)<\/strong><\/p>\n

         M\u00fcellife g\u00f6re Bedi\u00fczzaman Hazretleri hem Kur\u2019an\u2019\u0131 hem de kainat kitab\u0131n\u0131 okuyup tefekk\u00fcr ederek Risale-i Nur K\u00fclliyat\u0131n\u0131 dokumaya muvaffak olmu\u015ftur.<\/p>\n

         \n
         1. KUR\u2019\u00c2N KAVRAMI<\/strong><\/li>\n<\/ol>\n

            M\u00fcellif, Kur\u2019an kavram\u0131n\u0131, \u00dcstad Hazretleri\u2019nin T\u00fcrkiye\u2019de ate\u015fini tutu\u015fturdu\u011fu ve buradan b\u00fct\u00fcn d\u00fcnyaya da\u011f\u0131lan nur hizmetini anlamada ilk ve temel anahtar olarak tan\u0131mlamaktad\u0131r. Bu as\u0131rda Kur\u2019an\u2019a dayanarak iman hakikatlerini ne\u015fretmek ve onun i\u2019caz\u0131n\u0131 herkese g\u00f6stermek de Peygamber Efendimiz s.a.s\u2019in mucizelerinin bir yans\u0131mas\u0131d\u0131r.<\/p>\n

            Bedi\u00fczzaman Hazretleri Kur\u2019an-\u0131 Kerim\u2019i tan\u0131mlarken s\u0131n\u0131rl\u0131 ve kal\u0131pla\u015fm\u0131\u015f bir yol takip etmemi\u015ftir. O, kalbinin derinliklerinde hissetti\u011fi Kur\u2019an\u2019\u0131n azametine yak\u0131\u015f\u0131r \u015fekilde, pek \u00e7ok farkl\u0131 y\u00f6n\u00fcyle onu tarif etme gayreti i\u00e7inde olmu\u015ftur.<\/p>\n

            <\/i>\n\t\t\t\u201dKur\u2019\u00e2n, \u015fu kitab-\u0131 kebir-i k\u00e2inat\u0131n bir terc\u00fcme-i ezeliyesi,<\/p>\n

            ve \u00e2y\u00e2t-\u0131 tekviniyeyi okuyan m\u00fctenevvi dillerinin terc\u00fcman-\u0131 ebed\u00eesi,<\/p>\n

            ve \u015fu \u00e2lem-i gayb ve \u015fehadet kitab\u0131n\u0131n m\u00fcfessiri,<\/p>\n

            ve zeminde ve g\u00f6kte gizli esm\u00e2-i \u0130l\u00e2hiyenin m\u00e2nev\u00ee hazinelerinin ke\u015f\u015faf\u0131,<\/p>\n

            ve sut\u00fbr-u h\u00e2dis\u00e2t\u0131n alt\u0131nda muzmer hakaikin miftah\u0131,<\/p>\n

            ve \u00e2lem-i \u015fehadette \u00e2lem-i gayb\u0131n lisan\u0131,<\/p>\n

            ve \u015fu \u00e2lem-i \u015fehadet perdesi arkas\u0131nda olan \u00e2lem-i gayb cihetinden gelen iltif\u00e2t\u00e2t-\u0131 ebediye-i Rahm\u00e2niye ve hit\u00e2b\u00e2t-\u0131 ezeliye-i S\u00fcbh\u00e2niyenin hazinesi,<\/p>\n

            ve \u015fu \u0130sl\u00e2miyet \u00e2lem-i m\u00e2nev\u00eesinin g\u00fcne\u015fi, temeli, hendesesi,<\/p>\n

            ve av\u00e2lim-i uhreviyenin mukaddes haritas\u0131,<\/p>\n

            ve Z\u00e2t ve s\u0131f\u00e2t ve esm\u00e2 ve \u015fu\u00fbn-u \u0130l\u00e2hiyenin kavl-i \u015f\u00e2rihi, tefsir-i v\u00e2z\u0131h\u0131, burhan-\u0131 k\u00e0t\u0131\u0131, terc\u00fcman-\u0131 s\u00e2t\u0131\u0131,<\/p>\n

            ve \u015fu \u00e2lem-i insaniyetin m\u00fcrebb\u00eesi,<\/p>\n

            ve insaniyet-i k\u00fcbr\u00e2 olan \u0130sl\u00e2miyetin m\u00e2 ve ziyas\u0131,<\/p>\n

            ve nev-i be\u015ferin hikmet-i hakikiyesi,<\/p>\n

            ve insaniyeti saadete sevk eden hakik\u00ee m\u00fcr\u015fidi ve h\u00e2d\u00eesi,<\/p>\n

            ve insana hem bir kitab-\u0131 \u015feriat,<\/p>\n

            hem bir kitab-\u0131 dua,<\/p>\n

            hem bir kitab-\u0131 hikmet,<\/p>\n

            hem bir kitab-\u0131 ubudiyet,<\/p>\n

            hem bir kitab-\u0131 emir ve davet,<\/p>\n

            hem bir kitab-\u0131 zikir,<\/p>\n

            hem bir kitab-\u0131 fikir,<\/p>\n

            hem b\u00fct\u00fcn insan\u0131n b\u00fct\u00fcn h\u00e2c\u00e2t-\u0131 m\u00e2neviyesine merci olacak \u00e7ok kitaplar\u0131 tazammun eden tek, c\u00e2mi bir kitab-\u0131 mukaddestir.<\/p>\n

            Hem b\u00fct\u00fcn evliya ve s\u0131dd\u0131k\u00een ve uref\u00e2 ve muhakk\u0131k\u00eenin muhtelif me\u015freplerine ve ayr\u0131 ayr\u0131 mesleklerine, herbirindeki me\u015frebin mez\u00e2k\u0131na l\u00e2y\u0131k ve o me\u015frebi tenvir edecek ve herbir mesle\u011fin mes\u00e2k\u0131na muvaf\u0131k ve onu tasvir edecek birer risale ibraz eden mukaddes bir k\u00fct\u00fcphane h\u00fckm\u00fcnde bir kitab-\u0131 sem\u00e2v\u00eedir.<\/p>\n

            Tetimme-i Tarif: Kur\u2019\u00e2n Ar\u015f-\u0131 \u00c2zamdan, \u0130sm-i \u00c2zamdan, her ismin mertebe-i \u00e2zam\u0131ndan geldi\u011fi i\u00e7in, On \u0130kinci S\u00f6zde beyan ve ispat edildi\u011fi gibi,<\/p>\n

            Kur\u2019\u00e2n, b\u00fct\u00fcn \u00e2lemlerin Rabbi itibar\u0131yla Allah\u2019\u0131n kel\u00e2m\u0131d\u0131r;<\/p>\n

            hem b\u00fct\u00fcn mevcudat\u0131n \u0130l\u00e2h\u0131 \u00fcnvan\u0131yla Allah\u2019\u0131n ferman\u0131d\u0131r;<\/p>\n

            hem b\u00fct\u00fcn sem\u00e2vat ve arz\u0131n H\u00e2l\u0131k\u0131 nam\u0131na bir hitapt\u0131r;<\/p>\n

            hem rububiyet-i mutlaka cihetinde bir m\u00fck\u00e2lemedir;<\/p>\n

            hem saltanat-\u0131 \u00e2mme-i S\u00fcbh\u00e2niye hesab\u0131na bir hutbe-i ezeliyedir;<\/p>\n

            hem rahmet-i v\u00e2sia-i muh\u00eeta nokta-i nazar\u0131nda bir defter-i iltif\u00e2t\u00e2t-\u0131 Rahm\u00e2niyedir;<\/p>\n

            hem Ul\u00fbhiyetin azamet-i ha\u015fmeti haysiyetiyle, ba\u015flar\u0131nda bazan \u015fifre bulunan bir muhabere mecmuas\u0131d\u0131r;<\/p>\n

            hem \u0130sm-i \u00c2zam\u0131n muhitinden n\u00fczul ile Ar\u015f-\u0131 \u00c2zam\u0131n b\u00fct\u00fcn muh\u00e2t\u0131na bakan ve tefti\u015f eden hikmetfe\u015fan bir kitab-\u0131 mukaddestir.<\/p>\n

            Ve \u015fu s\u0131rdand\u0131r ki, \u201cKel\u00e2mullah\u201d \u00fcnvan\u0131, kem\u00e2l-i liyakatle Kur\u2019\u00e2n\u2019a verilmi\u015f ve daima da veriliyor. Kur\u2019\u00e2n\u2019dan sonra sair enbiyan\u0131n k\u00fct\u00fcp ve suhuflar\u0131 derecesi gelir. Sair nihayetsiz kelim\u00e2t-\u0131 \u0130l\u00e2hiyenin ise, bir k\u0131sm\u0131 dahi has bir itibarla, c\u00fcz\u2019\u00ee bir \u00fcnvanla, husus\u00ee bir tecelliyle, c\u00fcz\u2019\u00ee bir isimle ve has bir rububiyetle ve mahsus bir saltanatla ve husus\u00ee bir rahmetle zahir olan ilhamat suretinde bir m\u00fck\u00e2lemedir. Melek ve be\u015fer ve hayv\u00e2n\u00e2t\u0131n ilhamlar\u0131, k\u00fclliyet ve hususiyet itibar\u0131yla \u00e7ok muhteliftir.<\/p>\n

            \u00dc\u00e7\u00fcnc\u00fc Tarif:<\/p>\n

            Kur\u2019\u00e2n, as\u0131rlar\u0131 muhtelif b\u00fct\u00fcn enbiyan\u0131n k\u00fct\u00fcplerini ve me\u015frepleri muhtelif b\u00fct\u00fcn evliyan\u0131n risalelerini ve meslekleri muhtelif b\u00fct\u00fcn asfiyan\u0131n eserlerini icm\u00e2len tazammun eden, ve cih\u00e2t-\u0131 sittesi parlak ve evham ve \u015f\u00fcbeh\u00e2t\u0131n zul\u00fcm\u00e2t\u0131ndan musaff\u00e2,<\/p>\n

            ve nokta-i istinad\u0131, bilyak\u00een, vahy-i sem\u00e2v\u00ee ve kel\u00e2m-\u0131 ezel\u00ee,<\/p>\n

            ve hedefi ve gayesi, bilm\u00fc\u015fahede, saadet-i ebediye,<\/p>\n

            i\u00e7i, bilbed\u00e2he, h\u00e2lis hidayet,<\/p>\n

            \u00fcst\u00fc, bizzarure, env\u00e2r-\u0131 iman,<\/p>\n

            alt\u0131, biilmilyak\u00een, delil ve burhan,<\/p>\n

            sa\u011f\u0131, bittecr\u00fcbe, teslim-i kalb ve vicdan,<\/p>\n

            solu, biaynilyak\u00een, teshir-i ak\u0131l ve iz\u2019an,<\/p>\n

            meyvesi, bihakk\u0131lyak\u00een, rahmet-i Rahm\u00e2n ve d\u00e2r-\u0131 cin\u00e2n,<\/p>\n

            makam\u0131 ve revac\u0131, bilhads-i s\u00e2d\u0131k, makbul-\u00fc melek ve ins ve c\u00e2nn bir kitab-\u0131 sem\u00e2v\u00eedir.\u201d (Yirmi Be\u015finci S\u00f6z \u2013 Muciz\u00e2t-\u0131 Kur\u2019\u00e2niye Risalesi)<\/strong> \n\t\t\t<\/div><\/div>\n

            \u00dcstad Hazretleri\u2019ne g\u00f6re tecdid hareketinin temel dire\u011fi Kur\u2019an-\u0131 Kerim\u2019dir. Kaynak o ve metod da onun metodudur. Kur\u2019an, Allah\u2019a kulluk hedefli mesaj\u0131yla \u00fclfet perdesini da\u011f\u0131tarak kainatta kesret i\u00e7indeki vahdeti g\u00f6sterir.<\/p>\n

            \u00dcstad Hazretleri\u2019ne g\u00f6re Kur\u2019an k\u00e2inat\u0131n m\u00fcfessiridir.<\/p>\n

            \u201cE\u011fer \u00f6l\u00fcm\u00fc \u00f6ld\u00fcr\u00fcp zev\u00e2li d\u00fcnyadan izale etmek ve aczi ve fakr\u0131 be\u015ferden kald\u0131r\u0131p kabir kap\u0131s\u0131n\u0131 kapamak \u00e7aresi varsa, s\u00f6yle, dinleyelim. Yoksa, sus!<\/strong><\/p>\n

            K\u00e2inat mescid-i kebirinde Kur\u2019\u00e2n k\u00e2inat\u0131 okuyor, onu dinleyelim. O nur ile nurlanal\u0131m.Hidayetiyle amel edelim. Ve onu vird-i zeban edelim. Evet, s\u00f6z odur ve ona derler. Hak olup Haktan gelip hak diyen ve hakikati g\u00f6steren ve nuran\u00ee hikmeti ne\u015freden odur.\u201d (Yedinci S\u00f6z)<\/strong><\/p>\n

            \n
            1. \u0130MAN (\u0130NT\u0130S\u00c2B-I \u0130MAN\u00ce) KAVRAMI<\/strong><\/li>\n<\/ol>\n

               \u00dcstad Hazretlerine g\u00f6re iman\u00ee intisapla insan\u0131n \u00f6n\u00fcnde geni\u015f ufuklar a\u00e7\u0131l\u0131r. \u0130man hakikatlerine intisap ve ba\u011fl\u0131l\u0131kla kulluk yolu geni\u015fler ve her an yenilenen ve tazelenen manalarla dolar. M\u00fcellife g\u00f6re \u00dcstad Hazretleri\u2019nin iman kavram\u0131na yakla\u015f\u0131m\u0131 da tecdid buudludur. Ona g\u00f6re Allah\u2019a intisap, iman ve amel olarak kulluk yolunda tesis edilen bir ba\u011f ve \u00fcst\u00fcn bir kudrete dayanmad\u0131r. \u0130ntisab-\u0131 iman\u00ee kavram\u0131 tevhid ve kullukla yak\u0131ndan ilgilidir.<\/p>\n

               \u201c\u0130\u015fte, ey ma\u011frur nefsim, sen o seyyahs\u0131n. \u015eu d\u00fcnya ise bir \u00e7\u00f6ld\u00fcr. Aczin ve fakr\u0131n hadsizdir. D\u00fc\u015fman\u0131n, h\u00e2c\u00e2t\u0131n nihayetsizdir. Madem \u00f6yledir; \u015fu sahr\u00e2n\u0131n M\u00e2lik-i Ebed\u00eesi ve H\u00e2kim-i Ezel\u00eesinin ismini al. Ta b\u00fct\u00fcn k\u00e2inat\u0131n dilencili\u011finden ve her h\u00e2dis\u00e2t\u0131n kar\u015f\u0131s\u0131nda titremeden kurtulas\u0131n.<\/strong><\/p>\n

               Evet, bu kelime \u00f6yle m\u00fcbarek bir definedir ki, senin nihayetsiz aczin ve fakr\u0131n, seni nihayetsiz kudrete, rahmete raptedip Kad\u00eer-i Rah\u00eemin derg\u00e2h\u0131nda aczi, fakr\u0131 en makbul bir \u015fefaat\u00e7i yapar.<\/strong><\/p>\n

               Evet, bu kelime ile hareket eden, o adama benzer ki, askere kaydolur, devlet nam\u0131na hareket eder, hi\u00e7bir kimseden perv\u00e2s\u0131 kalmaz. Kanun nam\u0131na, devlet nam\u0131na der, her i\u015fi yapar, her \u015feye kar\u015f\u0131 dayan\u0131r.<\/strong><\/p>\n

               Ba\u015fta demi\u015ftik: B\u00fct\u00fcn mevcudat lisan-\u0131 hal ile \u201cBismill\u00e2h\u201d der. \u00d6yle mi?<\/strong><\/p>\n

               Evet. Nas\u0131l ki, g\u00f6rsen, bir tek adam geldi, b\u00fct\u00fcn \u015fehir ahalisini cebren bir yere sevk etti ve cebren i\u015flerde \u00e7al\u0131\u015ft\u0131rd\u0131. Yak\u00eenen bilirsin, o adam kendi nam\u0131yla, kendi kuvvetiyle hareket etmiyor. Belki o bir askerdir, devlet nam\u0131na hareket eder, bir padi\u015fah kuvvetine istinad eder.<\/strong><\/p>\n

               \u00d6yle de, her\u015fey Cen\u00e2b-\u0131 Hakk\u0131n nam\u0131na hareket eder ki, zerrecikler gibi tohumlar, \u00e7ekirdekler, ba\u015flar\u0131nda koca a\u011fa\u00e7lar\u0131 ta\u015f\u0131yor, da\u011f gibi y\u00fckleri kald\u0131r\u0131yorlar.\u201d (1. S\u00f6z)<\/strong><\/p>\n

               \u00dcstad Hazretlerine g\u00f6re iman marifet ve muhabbeti temin eder.<\/p>\n

               \u201cHem o imanda m\u00e2rifet ve muhabbetini verdi. Ve m\u00e2rifet ve muhabbetle o nimet-i v\u00fccut i\u00e7inde daire-i m\u00fcmkinattan \u00e2lem-i v\u00fccuba ve daire-i esm\u00e2-i \u0130l\u00e2hiyeye kadar hamd-\u00fc sen\u00e2 ile istifade i\u00e7in ellerini uzatabilir bir mertebe ihsan etti.\u201d (4. \u015eua)<\/strong><\/p>\n

               \u0130man, insan\u0131 zaman ve mekan\u0131n kay\u0131tlar\u0131ndan kurtar\u0131r. \u0130man, insan\u0131 di\u011fer varl\u0131klarla karde\u015f yapar. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn mahlukat Allah\u2019a kullukta bulunmakta ve O\u2019nu hamd ile tesbih etmektedir.<\/p>\n

               \u201c\u0130ntisab-\u0131 iman\u00ee s\u0131rr\u0131yla bir dakikal\u0131k v\u00fccut, intisab-\u0131 iman\u00eeden mahrum binlerce seneye mukabil gelir. Hatt\u00e2 o bir dakika, mer\u00e2tib-i v\u00fccut itibar\u0131yla di\u011fer binler seneden daha etem ve daha geni\u015ftir.\u201d (29 Lem\u2019a)<\/strong><\/p>\n

               \u201cMadem Cen\u00e2b-\u0131 Hak var; her\u015fey var. Madem Cen\u00e2b-\u0131 V\u00e2cib\u00fc\u2019l-V\u00fccuda intisap var; her\u015fey i\u00e7in b\u00fct\u00fcn e\u015fya var. \u00c7\u00fcnk\u00fc, V\u00e2cib\u00fc\u2019l-V\u00fccuda nisbetle herbir mevcut, b\u00fct\u00fcn mevcudata, vahdet s\u0131rr\u0131yla bir irtibat peyd\u00e2 eder. Demek, V\u00e2cib\u00fc\u2019l-V\u00fccuda intisab\u0131n\u0131 bilen veya intisab\u0131 bilinen herbir mevcut, s\u0131rr-\u0131 vahdetle, V\u00e2cib\u00fc\u2019l-V\u00fccuda mensup b\u00fct\u00fcn mevcudatla m\u00fcnasebettar olur. Demek herbir \u015fey, o intisap noktas\u0131nda hadsiz env\u00e2r-\u0131 v\u00fccuda mazhar olabilir. Firaklar, zevaller, o noktada yoktur. Bir \u00e2n-\u0131 seyy\u00e2le ya\u015famak, hadsiz env\u00e2r-\u0131 v\u00fccuda medard\u0131r.<\/strong><\/p>\n

               E\u011fer o intisap olmazsa ve bilinmezse, hadsiz firaklara ve zevallere ve ademlere mazhar olur. \u00c7\u00fcnk\u00fc, o halde, al\u00e2kadar olabilece\u011fi herbir mevcuda kar\u015f\u0131 bir firak\u0131 ve bir iftirak\u0131 ve bir zev\u00e2li vard\u0131r. Demek, kendi \u015fahs\u00ee v\u00fccuduna, hadsiz ademler ve firaklar y\u00fcklenir. Bir milyon sene v\u00fccutta kalsa da (intisaps\u0131z), evvelki noktas\u0131ndaki o intisaptaki bir an ya\u015famak kadar olamaz.<\/strong><\/p>\n

               Onun i\u00e7in, ehl-i hakikat demi\u015fler ki: \u201cBir \u00e2n-\u0131 seyy\u00e2le v\u00fccud-u m\u00fcnevver, milyon sene bir v\u00fccud-u ebtere m\u00fcreccaht\u0131r.\u201d Yani, V\u00fccud-u Vacib\u2019e nisbetle bir an v\u00fccut, nisbetsiz milyon sene bir v\u00fccuda m\u00fcreccaht\u0131r.\u201d (24. Mektup)<\/strong><\/p>\n

               \u201c\u0130\u015fte imanla, imandaki intisapla, her m\u00fc\u2019min gibi, bu v\u00fccudum dahi hadsiz v\u00fccutlar\u0131n firaks\u0131z env\u00e2r\u0131n\u0131 kazan\u0131r; kendisi gitse de, onlar arkada kald\u0131\u011f\u0131ndan kendisi kalm\u0131\u015f gibi memnun olur.\u201d (4. \u015eua)<\/strong><\/p>\n

               \u201cHem iman-\u0131 tahkik\u00eeyi in\u2019am etti. O imanla o nimet-i v\u00fccud, d\u00fcnya ve \u00e2hireti i\u00e7ine ald\u0131.\u201d (4. \u015eua)<\/strong><\/p>\n

               \u0130man, \u015eems-i Ezel\u00eeden vicdan-\u0131 be\u015fere ihsan edilen bir nur ve bir \u015fuad\u0131r ki, vicdan\u0131n i\u00e7y\u00fcz\u00fcn\u00fc tamam\u0131yla \u0131\u015f\u0131kland\u0131r\u0131r. Ve bu sayede, b\u00fct\u00fcn k\u00e2inatla bir \u00fcnsiyet, bir emniyet peyda olur ve her \u015feyle kesb-i muarefe eder. Ve insan\u0131n kalbinde \u00f6yle bir kuvve-i maneviye husule gelir ki, insan, o kuvvetle her musibete, her hadiseye kar\u015f\u0131 mukavemet edebilir. Ve \u00f6yle bir v\u00fcs\u2019at ve geni\u015flik verir ki, insan o v\u00fcs\u2019atle ge\u00e7mi\u015f ve gelecek zamanlar\u0131 yutabilir.<\/p>\n

               Ve keza, iman, \u015eems-i Ezel\u00eeden ihsan edilmi\u015f bir nur oldu\u011fu gibi, saadet-i ebediyeden de bir par\u0131lt\u0131d\u0131r. Ve o par\u0131lt\u0131yla, vicdan\u0131nda bulunan b\u00fct\u00fcn emel ve istidatlar\u0131n\u0131n tohumlar\u0131 bir \u015fecere-i t\u00fbb\u00e2 gibi ne\u015fv\u00fcnemaya ba\u015flar, ebed memleketine do\u011fru hareket eder, gider. (\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z \u2013 Bakara S\u00fbresi, \u00c2yet: 2)<\/p>\n

               \n
               1. AHLAK KAVRAMI<\/strong><\/li>\n<\/ol>\n

                  M\u00fcellif-i muhterem, ahlak kavram\u0131n\u0131, \u00dcstad Bedi\u00fczzaman Hazretleri\u2019nin Kur\u2019an i\u00e7in yazd\u0131\u011f\u0131 tefekk\u00fcr\u00ee tefsir Risale-i Nurlar\u0131n sistemini anlamada m\u00fchim bir yere koymaktad\u0131r. Ona g\u00f6re, ahlak kavram\u0131, bizzat din hakk\u0131nda k\u00fclli bir anlay\u0131\u015fa ula\u015fman\u0131n temel anahtarlar\u0131ndand\u0131r.<\/p>\n

                  Bedi\u00fczzaman Hazretlerileri Kur\u2019an\u2019dan istinbat etti\u011fi ahlak anlay\u0131\u015f\u0131n\u0131, mukayeseli bir metodla sunmu\u015ftur. O, Kur\u2019an\u2019a dayanmayan ge\u00e7mi\u015f as\u0131rlar ve g\u00fcn\u00fcm\u00fczdeki ahlak nazariyeleri ile Kur\u2019an\u2019dan nebe\u00e2n eden ahlak anlay\u0131\u015f\u0131n\u0131n fark\u0131n\u0131 ortaya koymu\u015ftur.<\/p>\n

                  \u00dcstad Hazretlerine g\u00f6re felsefi d\u00fc\u015f\u00fcncenin ahlak anlay\u0131\u015f\u0131 ene\u2019nin \u00f6v\u00fclmesi d\u0131\u015f\u0131na \u00e7\u0131kamam\u0131\u015ft\u0131r. Yunan\u2019dan g\u00fcn\u00fcm\u00fczdeki Bat\u0131 felsefesine kadar hep b\u00f6yledir. Bu, ene\u2019nin putla\u015ft\u0131r\u0131lmas\u0131n\u0131 netice vermi\u015f ve m\u00fcsl\u00fcman feylesoflar dahi bundan etkilenmi\u015ftir.<\/p>\n

                  Bedi\u00fczzaman\u2019a g\u00f6re ahlak; Kur\u2019an nizam\u0131d\u0131r. Kur\u2019an\u2019\u0131n mesaj\u0131, k\u00fclli anlamda ahlak temeline dayal\u0131 bir toplum olu\u015fturmak \u00fczere gelmi\u015ftir. Buna g\u00f6re her bir ferdin, kainat\u0131n geri kalan\u0131yla ili\u015fkileri ahlaktan ibarettir. Felsefenin hedefi, menfaat; Kur\u2019an\u2019\u0131n hedefi ise fazilettir.<\/p>\n

                  \u201cKur\u2019\u00e2n-\u0131 Hak\u00eemin hikmeti, hayat-\u0131 \u015fahsiyeye verdi\u011fi terbiye-i ahl\u00e2kiye ve hikmet-i felsefenin verdi\u011fi dersin muvazenesi:<\/p>\n

                  Felsefenin halis bir tilmizi, bir firavundur. Fakat menfaati i\u00e7in en hasis \u015feye ibadet eden bir firavun-u zelildir. Her menfaatli \u015feyi kendine rab tan\u0131r. Hem o dinsiz \u015fakirt, m\u00fctemerrid ve muanniddir. Fakat bir lezzet i\u00e7in nihayet zilleti kabul eden miskin bir m\u00fctemerriddir. \u015eeytan gibi \u015fah\u0131slar\u0131n, bir menfaat-i hasise i\u00e7in aya\u011f\u0131n\u0131 \u00f6pmekle zillet g\u00f6sterir den\u00ee bir muanniddir. Hem o dinsiz \u015fakirt, cebbar bir ma\u011frurdur. Fakat kalbinde nokta-i istinat bulmad\u0131\u011f\u0131 i\u00e7in, zat\u0131nda gayet acz ile \u00e2ciz bir cebb\u00e2r-\u0131 hodfuru\u015ftur. Hem o \u015fakirt, menfaatperest hod-endi\u015ftir ki, gaye-i himmeti, nefis ve batn\u0131n ve fercin hevesat\u0131n\u0131 tatmin ve menfaat-i \u015fahsiyesini baz\u0131 menfaat-i kavmiye i\u00e7inde arayan dessas bir hodg\u00e2md\u0131r.<\/strong><\/p>\n

                  Amma hikmet-i Kur\u2019\u00e2n\u2019\u0131n halis tilmizi ise, bir abddir. Fakat \u00e2zam mahl\u00fbkata da ibadete tenezz\u00fcl etmez. Hem Cennet gibi \u00e2zam menfaat olan bir \u015feyi gaye-i ibadet kabul etmez bir abd-i azizdir. Hem tilmizi m\u00fctevazidir, selim, halimdir. Fakat F\u00e2t\u0131r\u0131n\u0131n gayr\u0131na, daire-i izni haricinde ihtiyar\u0131yla tezell\u00fcle tenezz\u00fcl etmez. Hem fakir ve zay\u0131ft\u0131r, fakr ve zaaf\u0131n\u0131 bilir. Fakat onun M\u00e2lik-i Ker\u00eemi ona iddihar etti\u011fi uhrev\u00ee servetle m\u00fcsta\u011fn\u00eedir ve Seyyidinin nihayetsiz kudretine istinad etti\u011fi i\u00e7in kav\u00eedir. Hem yaln\u0131z livechill\u00e2h, r\u0131za-i \u0130l\u00e2h\u00ee i\u00e7in, fazilet i\u00e7in amel eder, \u00e7al\u0131\u015f\u0131r.\u201d (12. S\u00f6z)<\/strong><\/p>\n

                  \u201cHikmet-i felsefe ile hikmet-i Kur\u2019\u00e2niyenin hayat-\u0131 i\u00e7timaiye-i be\u015feriyeye verdi\u011fi terbiyeler:<\/strong><\/p>\n

                  Amma hikmet-i felsefe ise, hayat-\u0131 i\u00e7timaiyede nokta-i istinad\u0131 \u201ckuvvet\u201d kabul eder. Hedefi \u201cmenfaat\u201d bilir. D\u00fcstur-u hayat\u0131 \u201ccidal\u201d tan\u0131r. Cemaatlerin rab\u0131tas\u0131n\u0131 \u201cunsuriyet, menfi milliyeti\u201d tutar. Semer\u00e2t\u0131 ise, \u201cheves\u00e2t-\u0131 nefs\u00e2niyeyi tatmin ve h\u00e2c\u00e2t-\u0131 be\u015feriyeyi tezyiddir.\u201d<\/strong><\/p>\n

                  Halbuki, kuvvetin \u015fe\u2019ni tecav\u00fczd\u00fcr. Menfaatin \u015fe\u2019ni, her arzuya k\u00e2fi gelmedi\u011finden, \u00fcst\u00fcnde bo\u011fu\u015fmakt\u0131r. D\u00fcstur-u cid\u00e2lin \u015fe\u2019ni \u00e7arp\u0131\u015fmakt\u0131r. Unsuriyetin \u015fe\u2019ni, ba\u015fkas\u0131n\u0131 yutmakla beslenmek oldu\u011fundan, tecav\u00fczd\u00fcr. \u0130\u015fte bu hikmettendir ki, be\u015ferin saadeti selb olmu\u015ftur.<\/strong><\/p>\n

                  Amma hikmet-i Kur\u2019\u00e2niye ise, nokta-i istinad\u0131, kuvvete bedel \u201chakk\u0131\u201d kabul eder. Gayede menfaate bedel \u201cfazilet ve r\u0131za-i \u0130l\u00e2h\u00eeyi\u201d kabul eder. Hayatta d\u00fcstur-u cidal yerine \u201cd\u00fcstur-u teav\u00fcn\u00fc\u201d esas tutar. Cemaatlerin rab\u0131talar\u0131nda unsuriyet, milliyet yerine \u201crab\u0131ta-i din\u00ee ve s\u0131n\u0131f\u00ee ve vatan\u00ee\u201d kabul eder. Gay\u00e2t\u0131, hevesat-\u0131 nefs\u00e2niyenin tecav\u00fcz\u00e2t\u0131na sed \u00e7ekip ruhu ma\u00e2liy\u00e2ta te\u015fvik ve hissiyat-\u0131 ulviyesini tatmin eder ve insan\u0131 kem\u00e2l\u00e2t-\u0131 insaniyeye sevk edip insan eder.<\/strong><\/p>\n

                  Hakk\u0131n \u015fe\u2019ni ittifakt\u0131r. Faziletin \u015fe\u2019ni tesan\u00fcdd\u00fcr. D\u00fcstur-u teav\u00fcn\u00fcn \u015fe\u2019ni, birbirinin imdad\u0131na yeti\u015fmektir. Dinin \u015fe\u2019ni uhuvvettir, incizapt\u0131r. Nefsi gemlemekle ba\u011flamak, ruhu kem\u00e2l\u00e2ta kam\u00e7\u0131lamakla serbest b\u0131rakman\u0131n \u015fe\u2019ni, saadet-i d\u00e2reyndir.\u201d (12. S\u00f6z)<\/strong><\/p>\n

                   <\/p>\n

                  \u201cHem felsefe-i sak\u00eemenin \u015fakirtleriyle Kur\u2019\u00e2n-\u0131 Hak\u00eemin tilmizlerinin hamiyetk\u00e2rl\u0131k ve fedak\u00e2rl\u0131klar\u0131n\u0131 \u015fununla muvazene edilebilir. \u015e\u00f6yle ki:<\/strong><\/p>\n

                  Felsefenin \u015fakirdi, kendi nefsi i\u00e7in karde\u015finden ka\u00e7ar, onun aleyhinde d\u00e2v\u00e2 a\u00e7ar. Kur\u2019\u00e2n\u2019\u0131n \u015fakirdi ise, sem\u00e2vat ve arzdaki umum salih ib\u00e2d\u0131 kendine karde\u015f tel\u00e2kki ederek, gayet samim\u00ee bir surette onlara dua eder. Ve saadetleriyle mes\u2019ut oluyor. Ve ruhunda \u015fedit bir al\u00e2kay\u0131 onlara kar\u015f\u0131 hisseder ki, duas\u0131nda \u201cAllah\u2019\u0131m, m\u00fc\u2019min erkekleri ve m\u00fc\u2019min kad\u0131nlar\u0131 ba\u011f\u0131\u015fla.\u201d der. Hem en b\u00fcy\u00fck \u015fey olan Ar\u015f ve \u015femsi musahhar birer memur ve kendi gibi bir abd, bir mahl\u00fbk tel\u00e2kki eder.\u201d (17. Lem\u2019a)<\/strong><\/p>\n

                  M\u00fcellife g\u00f6re, Kur\u2019an ahlak\u0131n\u0131 en g\u00fczel temsil eden, Efendimiz s.a.s oldu\u011fu i\u00e7in, Bedi\u00fczzaman Hazretleri ahlak anlay\u0131\u015f\u0131n\u0131 O\u2019nu \u00f6l\u00e7\u00fc alarak ortaya koymu\u015ftur.<\/p>\n

                  \u201cMesle\u011fimiz ise, ahl\u00e2k-\u0131 Ahmediye (aleyhissal\u00e2t\u00fc vessel\u00e2m) ile tahall\u00fbk ve s\u00fcnnet-i Peygamber\u00eeyi ihy\u00e2 etmektir.\u201d (Divan-\u0131 Harb-i \u00d6rf\u00ee)<\/strong><\/p>\n

                  \u201cCen\u00e2b-\u0131 Hak Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019de,<\/strong><\/p>\n

                  \u201cVe sen pek y\u00fck\u00adsek bir ah\u00adl\u00e2k \u00fcze\u00adrin\u00adde\u00adsin!\u201d (Kalem Suresi, 4) ferman eder. Riv\u00e2y\u00e2t-\u0131 sahiha ile Hazret-i Ai\u015fe-i S\u0131dd\u0131ka (r.a.) gibi Sahabe-i G\u00fczin, Hazret-i Peygamber Aleyhissal\u00e2t\u00fc Vessel\u00e2m\u0131 tarif ettikleri zaman, \u201cHulukuhu\u2019l-Kur\u2019\u00e2n\u201d2 diye tarif ediyorlard\u0131. Yani, Kur\u2019\u00e2n\u2019\u0131n beyan etti\u011fi meh\u00e2sin-i ahl\u00e2k\u0131n misali, Muhammed Aleyhissal\u00e2t\u00fc Vessel\u00e2md\u0131r. Ve o meh\u00e2sini en ziyade imtisal eden ve f\u0131traten o meh\u00e2sin \u00fcst\u00fcnde yarat\u0131lan odur.<\/strong><\/p>\n

                  \u0130\u015fte b\u00f6yle bir z\u00e2t\u0131n ef\u2019al, ahval, akval ve harek\u00e2t\u0131n\u0131n herbirisi nev-i be\u015fere birer model h\u00fckm\u00fcne ge\u00e7meye l\u00e2y\u0131k iken, ona iman eden ve \u00fcmmetinden olan gafillerin (S\u00fcnnetine ehemmiyet vermeyen veyahut ta\u011fyir etmek isteyen) ne kadar bedbaht oldu\u011funu divaneler de anlar.\u201d (11. Lem\u2019a)<\/strong><\/p>\n

                  \u201cResul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m\u0131n Kur\u2019\u00e2n\u2019dan sonra en b\u00fcy\u00fck mucizesi kendi z\u00e2t\u0131d\u0131r. Yani, onda i\u00e7tima etmi\u015f ahl\u00e2k-\u0131 \u00e2liyedir ki, herbir haslette en y\u00fcksek tabakada oldu\u011funa, dost ve d\u00fc\u015fman ittifak ediyorlar.\u201d (19. Mektup)<\/strong><\/p>\n

                  \u00dcstad Hazretlerine g\u00f6re s\u00fcnnete ittiban\u0131n \u00f6l\u00e7\u00fcs\u00fc, Rasulullah s.a.s\u2019in ahlak\u0131yla ahlaklanma derecesine ba\u011fl\u0131d\u0131r. Allah Teala\u2019n\u0131n sevgisine ula\u015fman\u0131n yolu da O\u2019nun s.a.s ahlak\u0131yla ahlaklanmaktan ge\u00e7mektedir.<\/p>\n

                  \u201cHem kendi mahl\u00fbkat\u0131n\u0131n meh\u00e2sin-i ahl\u00e2kiyelerini sevdi\u011fi i\u00e7in, meh\u00e2sin-i ahl\u00e2kiyede bil\u2019ittifak en y\u00fcksek mertebede bulunan Muhammed-i Arab\u00ee Aleyhissal\u00e2t\u00fc Vessel\u00e2m\u0131 sever ve derec\u00e2ta g\u00f6re ona benzeyenleri dahi sever.\u201d (24. Mektup)<\/strong><\/p>\n

                  Hatime<\/p>\n

                  M\u00fcellif-i Merhum Ferid el-Ensari, telif etti\u011fi \u201cRisale-i Nur\u2019un Anahtar Kavramlar\u0131\u201d<\/strong> adl\u0131 bu \u00f6nemli eser boyunca s\u0131k s\u0131k Risale-i Nur\u2019lar vas\u0131tas\u0131yla Kur\u2019an-\u0131 Kerim, kainat ve hayat\u0131 daha iyi anlamaya muvaffak oldu\u011funu vurgulamaktad\u0131r. Ayr\u0131ca Risale-i Nur\u2019lar\u2019\u0131n ihtiva etti\u011fi hakikatleri tam olarak yans\u0131tamad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek engin tevazusuyla g\u00fczel bir \u00f6rnek te\u015fkil etmektedir.<\/p>\n

                  M\u00fcellife g\u00f6re, \u00dcstad Bedi\u00fczzaman Said Nursi Kur\u2019an\u2019\u0131n bah\u015fetti\u011fi basiretle hadiseleri do\u011fru g\u00f6r\u00fcp do\u011fru okumaya muvaffak olmu\u015f ve bu sayede asr\u0131n ihtiya\u00e7lar\u0131na uygun \u00e7\u00f6z\u00fcm re\u00e7eteleri sunmu\u015ftur. Onun sundu\u011fu bu \u00e7areler Kur\u2019an\u2019a dayand\u0131\u011f\u0131 i\u00e7in \u00e7ok k\u0131ymetli ve herkes i\u00e7in ge\u00e7erlidir. Risale-i Nur\u2019un mesaj\u0131, Kur\u2019an\u2019dan al\u0131nd\u0131\u011f\u0131 i\u00e7in d\u00fcnyan\u0131n d\u00f6rt bir taraf\u0131na ula\u015fm\u0131\u015ft\u0131r.<\/p>\n

                  M\u00fcellif-i muhterem son olarak, Allah Teala\u2019n\u0131n afv ve ma\u011ffiretini niyaz ederek eserini bitirmektedir.<\/p>\n

                  Prof. Dr. Ferid el-Ensar\u00ee, (Terc\u00fcme: Dr. Veli S\u0131r\u0131m \u2013 Ahmed Hamdi Y\u0131ld\u0131r\u0131m) Nesil Yay\u0131nlar\u0131<\/strong><\/p>\n

                  http:\/\/www.herkul.org\/kitap-ozetleri\/risale-i-nur-un-anahtar-kavramlari\/#page<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

                  Tevhid Kavram\u0131 \u0130nsan Kavram\u0131 K\u00e2inat Kavram\u0131 Kur\u2019\u00e2n Kavram\u0131 \u0130man Kavram\u0131 Ahlak Kavram\u0131 Risale-i Nur\u2019un Anahtar Kavramlar\u0131 adl\u0131 bu eser, bir giri\u015f ve alt\u0131 b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. Eserde ele al\u0131nan temel kavramlar; tevhid, Kur\u2019\u00e2n, k\u00e2inat, insan, iman ve ahlakt\u0131r. M\u00fcellif-i Merhum Ferid el-Ensari, esere T\u00fcrkiye\u2019yi ve Risale-i Nur\u2019lar\u0131 tan\u0131t\u0131c\u0131 geni\u015f bir giri\u015f ile ba\u015flamaktad\u0131r. G\u0130R\u0130\u015e: Risale-i Nur\u2019un …<\/p>\n","protected":false},"author":1,"featured_media":2528,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,540],"tags":[662,85,663,58,285,427,661,132,316,539,393],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2527"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2527"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2527\/revisions"}],"predecessor-version":[{"id":2530,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2527\/revisions\/2530"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2528"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2527"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2527"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2527"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}