Ayr\u0131ca bu, \u201c\u0130nsan\u0131n bu d\u00fcnyaya g\u00f6nderilmesinin hikmeti ve gayesi; H\u00e2l\u0131k- \u0131 K\u00e2inat\u2019\u0131 tan\u0131mak ve ona iman edip ibadet etmektir. Ve o insan\u0131n vazife -i f\u0131trat\u0131 ve far\u00eeza-i zimmeti, marifetullah ve iman-\u0131 billaht\u0131r ve iz\u2019an ve yak\u00een ile v\u00fccudunu ve vahdetini tasdik etmektir.\u201d<\/strong> ifadesi, bir Kur\u2019an ayetinin (Zariyat Suresi 56. Ayet) tefsiridir. Said Nursi metnindeki hikmet ve gayeye kar\u015f\u0131l\u0131k olarak gelen ayet ya da ayetlerin klasik m\u00fcfessirlerce tan\u0131m\u0131 \u201cyaratt\u0131m\u201d tabiridir. Buradan da anla\u015f\u0131l\u0131yor ki Said Nursi\u2019ye g\u00f6re \u201cyaratma\u201d faaliyeti \u201chikmet ve gaye\u201d i\u00e7eren bir fiildir ki bu da ayn\u0131 zamanda Yarat\u0131c\u0131 olan Zat\u2019\u0131n \u201cyaratma\u201d vasf\u0131ndan di\u011fer bir vasf\u0131 olan \u201cHakim\u201d, \u201cAlim\u201d ve bir ba\u015fka ya da ba\u015fka vas\u0131flar\u0131na ge\u00e7i\u015flili\u011fi i\u00e7erir. Zaten Said Nursi metinlerinin en ilgin\u00e7 \u00f6zelliklerinden birisi de bu ge\u00e7i\u015flili\u011fe uygun olu\u015flar\u0131d\u0131r, anlam tabakalar\u0131 i\u00e7 i\u00e7e ge\u00e7mi\u015ftir adeta.<\/p>\n

Burada, O\u2019nu tan\u0131mak i\u00e7in tavzif edilip g\u00f6nderilen insana, \u201cYarat\u0131c\u0131\u201d<\/strong>n\u0131n \u0130slam\u2019a g\u00f6re bir\u00e7ok vasf\u0131, \u00f6zelli\u011fi olmakla birlikte \u201cHal\u0131k\u201d<\/strong> olarak tan\u0131t\u0131lmas\u0131 \u00f6nemli bir husustur. B\u00f6ylelikle M\u00fcsl\u00fcman, \u201cHal\u0131k\/Yarat\u0131c\u0131\u201ds\u0131n\u0131 tan\u0131ma eyleminin en iyi yap\u0131labilece\u011fi adrese i\u015faret etmektedir: \u201cO\u2019nu tan\u0131mak istiyorsan O\u2019nun yaratt\u0131klar\u0131na ve onlar\u0131 nas\u0131l yaratt\u0131\u011f\u0131na bak\u201d,<\/strong> manas\u0131 sakl\u0131d\u0131r sanki bu ifadenin i\u00e7erisinde. \u00c7\u00fcnk\u00fc \u00f6zellikle \u201cHal\u0131k\u201d kelimesinin se\u00e7ilmesindeki hikmet, tan\u0131nacak Zat\u2019\u0131n nas\u0131l tan\u0131naca\u011f\u0131na da i\u015faret etmektedir. Farz\u0131 muhal olarak ibarede kullan\u0131lan ism-i \u0130lahi \u201cRezzak\u201d olsayd\u0131, o zaman da tan\u0131nacak Zat\u2019\u0131n r\u0131z\u0131kland\u0131rmas\u0131 hususiyeti vas\u0131tas\u0131yla tan\u0131nabilece\u011fine i\u015faret edilmi\u015f olunacakt\u0131.<\/p>\n

Sonras\u0131nda da, \u201cyarat\u0131\u015f\u0131n ard\u0131 arkas\u0131 kesilmeyen bir s\u00fcre\u00e7 olu\u015fundan\u00a0 dolay\u0131 kendini tan\u0131tmak isteyen Zat bu yolla devaml\u0131 yenilenen bir yarat\u0131m alan\u0131 \u00fczerinden kendi \u201cevsaf\u0131 kemali\u201dni g\u00f6stermek istemektedir.\u201d<\/strong> Gene z\u0131mni olarak anla\u015f\u0131lmaktad\u0131r ki tan\u0131nmas\u0131 gereken Zat\u0131 tan\u0131tacak olan bu yarat\u0131\u015f fiili ve bu \u201cdevaml\u0131l\u0131k\u201da de\u011finmekte ise, tan\u0131nmas\u0131 gereken Zat\u2019\u0131n tan\u0131nmaya lay\u0131k pek \u00e7ok vasf\u0131 bulunmaktad\u0131r, dolay\u0131s\u0131yla \u201ctan\u0131ma\u201d eyleminde belirli bir son, kemal nokta \u201cm\u00fcmkinat\u201dta\u00a0 yoktur. Zira k\u00e2inat anen feanen yarat\u0131l\u0131\u015f hakikat\u0131na mazhar olmakta ise (ki \u00f6yledir) ve de bu yarat\u0131(l\u0131)\u015f\u0131n hikmeti Yaratan Zat\u2019\u0131n kendisini tan\u0131tmas\u0131 ise, tan\u0131nacak olan Zat\u2019\u0131n tan\u0131nmaya lay\u0131k pek \u00e7ok evsaf-\u0131 kemaliyyesi bulunmaktad\u0131r. \u00c7\u00fcnk\u00fc devaml\u0131 de\u011fi\u015fmekle, yani yeniden yeniye yarat\u0131lmakla k\u00e2inat her seferinde ayr\u0131 bir \u0130lahi manaya denk gelecek \u015fekilde anlamlanmaktad\u0131r.<\/p>\n

Ve o vazifeyle d\u00fcnyaya g\u00f6nderilen insan\u0131n do\u011fu\u015ftan gelen g\u00f6revi (vazifeyi f\u0131triyesi), ki kendisine bizzat zimmetlenmi\u015ftir (farizai zimmeti), marifetullah, Allah\u2019\u0131 tan\u0131mak ve O\u2019na iman etmektir.<\/p>\n

\u201cve iz\u2019an ve yak\u00een ile v\u00fccudunu ve vahdetini tasdik etmektir\u201d:<\/strong> tan\u0131narak ibadet edilecek Yarat\u0131c\u0131n\u0131n tam da nas\u0131l ve ne \u015fekilde tan\u0131naca\u011f\u0131na dair belki de en iyi usul\u00fcn ne oldu\u011fu gene bu ifadeden \u00e7\u0131kar\u0131labilir; \u201ciz\u2019an\u201d<\/strong> ile yani bilerek, \u201cpeki nas\u0131l bilece\u011fiz?\u201d diye sordu\u011fumuzda \u201cyakin\u201d<\/strong> ile \u015f\u00fcphesiz sa\u011flam ve kat\u2019i bir \u015fekilde. O nas\u0131l olacak diye sordu\u011fumuzda ferdin en fazla sa\u011flam ve \u015f\u00fcphesiz bildi\u011fi eylem alan\u0131 yani en yak\u0131n ve i\u00e7inde bulundu\u011fu alan olan kendili\u011fi i\u00e7erisindeki g\u00fcndelik ya\u015fam\u0131 vas\u0131tas\u0131yla bilecek. \u00c7\u00fcnk\u00fc yarat\u0131l\u0131\u015f\u0131n en fazla i\u00e7erisinde bulunulan alan hi\u00e7 \u015f\u00fcphe yoktu ki \u201cg\u00fcndelik hayat\u201d<\/strong>t\u0131r. G\u00fcndelik hayata, sonsuz de\u011fi\u015fme ve de\u011fi\u015ftirme kapasitesiyle bir yarat\u0131l\u0131\u015f mek\u00e2n\u0131, \u0130slami tabirle \u201car\u015f\u201d<\/strong>\u0131 olarak bak\u0131labilir. G\u00fcndelik hayat\u0131n i\u00e7erisinde insan, hem kendisi itibariyle de\u011fi\u015fir hem de ba\u015fkalar\u0131na temas ve etki edebilmesi itibariyle ba\u015fkalar\u0131n\u0131 de\u011fi\u015ftirir. G\u00fcndelik hayat, ya\u015fam\u0131n ak\u0131\u015fkanl\u0131\u011f\u0131n\u0131n tam i\u00e7erisindedir. G\u00fcndelik hayat bir yarat\u0131l\u0131\u015f alan\u0131 olarak ayn\u0131 zamanda de\u011fi\u015fmenin ve d\u00f6n\u00fc\u015fmenin de alan\u0131d\u0131r. T\u00fcm bu usuller ile O Zat\u2019\u0131n v\u00fccudu, varl\u0131\u011f\u0131 ve vahdeti yani tekli\u011fi tan\u0131nacakt\u0131r.<\/p>\n

H\u00e2l\u0131k-\u0131 \u00c2lem\u2019i bize tarif ve il\u00e2n eden deliller ve b\u00fcrhanlar, l\u00e2y\u00fcadd ve l\u00e2yuhsad\u0131r.<\/em><\/strong> O delillerin en b\u00fcy\u00fckleri \u00fc\u00e7t\u00fcr: Birincisi: Baz\u0131 \u00e2yetlerini g\u00f6rd\u00fc\u011f\u00fcn, i\u015fitti\u011fin \u015fu \u201ckitab-\u0131 kebir-i k\u00e2inat\u201d<\/strong>t\u0131r. \u0130kincisi: Bu kitab\u0131n \u00e2yet-\u00fcl k\u00fcbras\u0131 ve divan-\u0131 n\u00fcb\u00fcvvetin h\u00e2temi ve k\u00fcnuz-u mahfiyenin miftah\u0131 olan Hazret-i Muhammed Aleyhissal\u00e2t\u00fc Vessel\u00e2m\u2019<\/strong>d\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc: Kitab-\u0131 \u00e2lemin tefsiri ve mahl\u00fbkata kar\u015f\u0131 Allah\u2019\u0131n h\u00fccceti olan Kur\u2019an\u2019d\u0131r<\/strong>.<\/em><\/p>\n

Said Nursi, \u00e2lemin Yarat\u0131c\u0131s\u0131n\u0131 bize tarif ve ilan eden delil ve b\u00fcrhanlar say\u0131s\u0131z ve hesaps\u0131zd\u0131r ki i\u00e7lerinde en b\u00fcy\u00fcklerinden biri, \u201ckitab-\u0131 kebir-i k\u00e2inat\u201d yani b\u00fcy\u00fck bir kitap olan k\u00e2inat, di\u011feri bu b\u00fcy\u00fck k\u00e2inat kitab\u0131n\u0131n en b\u00fcy\u00fck \u201cayet\u201di, peygamberlik meclisinin son \u00fcyesi, gizli hazinelerin de anahtar\u0131 olan Hz. Muhammed, \u00c2lem kitab\u0131n\u0131n a\u00e7\u0131klay\u0131c\u0131s\u0131 olarak yarat\u0131lm\u0131\u015flara kar\u015f\u0131 Allah\u2019\u0131n delili olan Kur\u2019and\u0131r, demektedir.<\/p>\n

Burada Nursi, Risalelerin pek \u00e7ok de\u011fi\u015fik yerlerinde olan yerlere at\u0131flar bulunarak, hi\u00e7bir kitab\u0131n k\u00e2tibinin, yazar\u0131n\u0131n ilmi, iradesi d\u0131\u015f\u0131nda olamayaca\u011f\u0131n\u0131 ve do\u011frudan ya da dolayl\u0131 yoldan ilim, hikmet, irade ba\u015fta olmak \u00fczere t\u00fcm di\u011fer vas\u0131flar\u0131na i\u015faret etti\u011fini dolay\u0131s\u0131yla kainat\u0131n da intizam, mizan, hikmet ve benzeri ta\u015f\u0131d\u0131\u011f\u0131 \u00f6zellikleriyle bir kitab\u0131 and\u0131rd\u0131\u011f\u0131n\u0131 ve b\u00f6ylelikle katibini, yazar\u0131n\u0131, Nursi\u2019nin metnine ba\u011fl\u0131 kalarak s\u00f6ylemek gerekirse kainat\u0131n \u201cHalik\u201d\u0131n\u0131 tarif etti\u011fini s\u00f6yler. \u0130\u015fte bu k\u00e2inat kitab\u0131n\u0131n en b\u00fcy\u00fck \u201cayet\u201di (yazar\u0131n\u0131n vas\u0131flar\u0131na delil olma noktas\u0131nda) Hz. Muhammed\u2019dir ki O, k\u00e2inat kitab\u0131n\u0131n nelere i\u015faret etti\u011fini, neleri anlatt\u0131\u011f\u0131n\u0131 ders vermi\u015ftir.<\/p>\n

Burada \u00f6zellikle, bu \u201c\u00e2yet-\u00fcl k\u00fcbra<\/strong>\u201d \u00fczerinde durmak, meselemiz olan \u201cg\u00fcndelik hayat\u0131n ehemmiyeti nedir?\u201d noktas\u0131na kuvvet vermesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Zira \u201cayet-\u00fcl k\u00fcbra\u201d olarak nitelendirilen Zat Kur\u2019an\u2019da, bir m\u00fcsl\u00fcman a\u00e7\u0131s\u0131ndan \u00f6rnek al\u0131nmas\u0131 gereken ki\u015fi olarak belirlenmi\u015ftir . Said Nursi, \u201cMektubat\u201d kitab\u0131n\u0131n Hz. Muhammed\u2019in mucizelerini anlatt\u0131\u011f\u0131 k\u0131s\u0131m olan \u201cMu\u2019cizat-\u0131 Ahmediye\u201dde O\u2019na dair \u015fu ifadelerde bulunmaktad\u0131r:<\/p>\n

Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m\u2019\u0131n \u00e7endan her hali ve her tavr\u0131, s\u0131dk\u0131na ve n\u00fcb\u00fcvvetine \u015fahid olabilir; fakat her hali, her tavr\u0131 h\u00e2rikul\u00e2de olmak l\u00e2z\u0131m de\u011fildir. \u00c7\u00fcnki Cenab-\u0131 Hak onu be\u015fer suretinde g\u00f6ndermi\u015f, t\u00e2 insan\u0131n ahval-i i\u00e7timaiyelerinde ve d\u00fcnyev\u00ee, uhrev\u00ee saadetlerini kazand\u0131racak a\u2019mal ve harek\u00e2tlar\u0131nda rehber olsun ve imam olsun ve herbiri birer mu\u2019cizat-\u0131 kudret-i \u0130lahiye olan \u00e2diyat i\u00e7indeki h\u00e2rikul\u00e2de olan san\u2019at-\u0131 Rabbaniyeyi ve tasarruf-u kudret-i \u0130lahiyeyi g\u00f6stersin. E\u011fer ef\u2019alinde be\u015feriyetten \u00e7\u0131k\u0131p h\u00e2rikul\u00e2de olsayd\u0131, bizz\u00e2t imam olamazd\u0131; ef\u2019aliyle, ahvaliyle, etvar\u0131yla ders veremezdi. <\/em><\/p>\n

Bu al\u0131nt\u0131da meselemizle alakal\u0131 pek \u00e7ok yer bulunmaktad\u0131r:<\/p>\n

\u0130slam peygamberinin mucize\/ola\u011fan\u00fcst\u00fc halleri kadar s\u0131radan, g\u00fcnl\u00fck halleri de bir cihette peygamberli\u011fine delildir ki bu husus t\u00fcm \u00fcmmetine \u00f6rnek olacak bir \u015fah\u0131s i\u00e7in olmazsa olmaz bir \u00f6zelliktir. \u00c7\u00fcnk\u00fc ona tabi olup onun gibi olmaya \u00e7al\u0131\u015facaklar i\u00e7in (ki bir M\u00fcsl\u00fcman i\u00e7in bu bir \u0130lahi emirdir) yani peygamber olmayan s\u0131radan insan i\u00e7in ola\u011fan\u00fcst\u00fcl\u00fck yolu a\u00e7\u0131k de\u011fildir (mucizeler sadece peygamberlere verilen bir \u00f6zelliktir), a\u00e7\u0131k olan yol sadece s\u0131radanl\u0131kt\u0131r. Peygamber t\u00fcm bu s\u0131radanl\u0131klardan azade bir insan olsa, mesela uykuya, yeme\u011fe\u00a0 ihtiyac\u0131 hi\u00e7 olmazsa, bu t\u00fcr faaliyetler ile ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmek mecburiyetinde bulunan (ki s\u0131rf bu iki faaliyet bile insan\u0131n \u00f6mr\u00fc i\u00e7erisinde b\u00fcy\u00fck bir yek\u00fcn te\u015fkil etmektedir) insanlara nas\u0131l \u00f6rnek olacakt\u0131r? H\u00e2lbuki O, \u201c\u00f6rnek\u201d olmak i\u00e7in g\u00f6nderilmi\u015ftir. \u201cBe\u015fer\u201d<\/strong> olabildi\u011fi \u00f6l\u00e7\u00fcde \u201c\u00f6rnek\u201d<\/strong> olabilecektir. Bu noktada bizim i\u00e7in can al\u0131c\u0131 nokta tam da bu \u201cbe\u015feriyet\u201d,<\/strong> \u201cs\u0131radanl\u0131k hali\u201d<\/strong>nin ta kendisidir, \u00e7\u00fcnk\u00fc Said Nursi de bu manay\u0131 teyit edercesine \u015f\u00f6yle devam etmektedir:<\/p>\n

\u201cherbiri birer mu\u2019cizat-\u0131 kudret-i \u0130lahiye olan \u00e2diyat i\u00e7indeki h\u00e2rikul\u00e2de olan san\u2019at-\u0131 Rabbaniyeyi ve tasarruf-u kudret-i \u0130lahiyeyi g\u00f6stersin\u201d.<\/em><\/strong> Genelde bu yer Nur cemaati i\u00e7erisinde okundu\u011fu zaman yorumlamalarda burada ge\u00e7en ve \u201cherbiri birer mu\u2019cizat-\u0131 kudret\u00aci \u0130lahiye\u201d,<\/strong> \u0130lahi g\u00fcc\u00fcn mucizesi olarak tarif edilen \u201cadiyat\u201d,<\/strong> Risale\u2019nin pek \u00e7ok yerinde ge\u00e7en, insanlar\u0131n ger\u00e7ekten de i\u00e7erisindeki \u0130lahili\u011fi g\u00f6remedi\u011fi \u201c\u00e7i\u00e7ek, b\u00f6cek, a\u011fa\u00e7, tohum, bulut, ya\u011fmur vb.\u201d<\/strong> olarak yorumlan\u0131r. Tamam\u0131yla yanl\u0131\u015f olmamakla birlikte eksik bir yorumdur bu. \u00c7\u00fcnk\u00fc metnin ba\u011flam\u0131 as\u0131l ve merkez olarak al\u0131nd\u0131\u011f\u0131nda, Peygamberin herkese \u00f6rnek olabilmesi i\u00e7in insan\u00fcst\u00fc olmad\u0131\u011f\u0131n\u0131n vurguland\u0131\u011f\u0131 yerde, zikredilen \u201cmu\u2019cizat-\u0131 kudret-i \u0130lahiye\u201d olan \u201cadiyat\u201dtan kas\u0131t, be\u015fere, insana ait olanlar olsa gerektir. Peki, \u00e7o\u011funlukla insani d\u00fcnyada \u201cadiyat\u201d olarak g\u00f6r\u00fclen, ehemmiyet verilmeyen \u015feylerin ba\u015f\u0131nda gelmez midir \u201cg\u00fcndelik hayat\u201d?<\/p>\n

\u0130slam itikad\u0131 \u201ctevhid\u201d \u00fczerine kuruludur. Yani \u201ctevhid\u201d olmadan M\u00fcsl\u00fcman olunamaz. \u201cTevhid\u201d, \u0130slam itikad\u0131na g\u00f6re yarat\u0131lan her \u015feyi ayr\u0131m yapmaks\u0131z\u0131n Allah\u2019a vermek, O\u2019nun yarat\u0131m\u0131n\u0131n eseri oldu\u011funu kabul etmektir. Toptan bir ba\u011flanmay\u0131 ifade eden \u201ctevhid\u201d akidesi ayr\u0131m kabul etmez. Yani ayr\u0131m yapmaks\u0131z\u0131n, k\u0131ymetli-k\u0131ymetsiz, insani olan-olmayan t\u00fcm yarat\u0131mlar\u0131n Yarat\u0131c\u0131\u2019ya verilmesini \u015fart ko\u015far. Said Nursi\u2019nin de en b\u00fcy\u00fck gayesi, bu \u201ctevhid\u201d akidesini, M\u00fcsl\u00fcman ferdin etraf\u0131nda de\u011fi\u015fen ve d\u00f6n\u00fc\u015fen zaman i\u00e7erisinde muhafaza etmek olmu\u015ftur.<\/strong><\/p>\n

Descartes\u00e7i felsefeden beslenen moderniteye g\u00f6re \u201cpolitik olan\u201d \u201cg\u00fcndelik olan\u201da \u00fcst\u00fcnd\u00fcr. \u201cPolitik hayat\u201d \u201cg\u00fcndelik hayat\u201dtan de\u011ferlidir. \u201cG\u00fcndelik hayat\u201d genellikle k\u0131ymetsiz olan ve insani olan k\u00fcmesine d\u00e2hil edilmektedir. H\u00e2lbuki Said Nursi\u2019nin metnindeki Peygamber \u00f6rne\u011finden de anla\u015f\u0131lacakt\u0131r ki \u201cg\u00fcndelik hayat\u201d\u0131n i\u00e7erisindeki faaliyetler hatta biraz daha ileri giderek \u201cg\u00fcndelik hayat\u201d\u0131n ta kendisi bir M\u00fcsl\u00fcman i\u00e7in \u201cHal\u0131k\u201d\u0131n\u0131 tarif edecek vas\u0131flarla donat\u0131lm\u0131\u015ft\u0131r. G\u00fcndelik hayat\u0131n kendisi bir \u0130lahi yarat\u0131m olarak bizatihi kendi yarat\u0131c\u0131n\u0131 tarif etmektedir. Yarat\u0131c\u0131y\u0131 tarif etme noktas\u0131nda her tarif edici kendisine hasl\u0131\u011f\u0131\/\u201dunique\u201dli\u011fi i\u00e7erisinde tarif etme vazifesini g\u00f6r\u00fcr. Bu nokta-i nazardan \u201cmahl\u00fbkat, mabudiyetten uzakl\u0131k noktas\u0131nda m\u00fcsavi olduklar\u0131 gibi, mahlukiyet nisbetinde de birdirler\u201d<\/strong> , yani hi\u00e7bir\u015feyin bir di\u011ferinden \u201cyarat\u0131lm\u0131\u015f olma\u201d noktas\u0131nda bir \u00fcst\u00fcnl\u00fc\u011f\u00fc-alt\u0131ndal\u0131\u011f\u0131 yoktur, olamaz da. \u00c7\u00fcnk\u00fc Said Nursi\u2019ye g\u00f6re, Allah, \u201cHal\u0131k\u201d s\u0131fat\u0131yla mevcudat\u0131n her birine ayn\u0131 uzakl\u0131k yak\u0131nl\u0131k \u201cmakam\u201d\u0131ndad\u0131r. E\u015fya ile \u201chal\u0131k\u0131yet\u201dinin d\u0131\u015f\u0131nda bir alakas\u0131 bulunmaz: \u201c Tahayy\u00fcz ve tecezziden m\u00fcnezzehtir. Mevcudatla al\u00e2kas\u0131, h\u00e2l\u0131k\u0131yettir\u201d.\u00a0 Tabiri di\u011ferle, her yarat\u0131lm\u0131\u015f, yarat\u0131c\u0131s\u0131n\u0131 kendisine hasl\u0131\u011f\u0131 itibariyle tarif etti\u011fi vechile, yarat\u0131lm\u0131\u015flar aras\u0131nda yarat\u0131c\u0131s\u0131n\u0131 tarif etme noktas\u0131nda, \u201cbu daha iyi tarif etmektedir, bu daha k\u00f6t\u00fc tarif etmektedir\u201d gibi, yarat\u0131lm\u0131\u015flar taraf\u0131nda bir hiyerar\u015fi kurulamaz.<\/p>\n

E\u011fer modernitenin yapt\u0131\u011f\u0131 gibi politik olan g\u00fcndelik olana, politik hayat da g\u00fcndelik hayata \u00fcst\u00fcn oldu\u011funu kabul etsek dahi, bir M\u00fcsl\u00fcman bu \u0130kililerden birisini di\u011ferine ast\/\u00fcst kabul edip o \u015fekilde kabul edip de, \u0130slam itikad\u0131ndaki \u201ctevhid\u201d a\u00e7\u0131s\u0131ndan muamele edemez. E\u011fer bir M\u00fcsl\u00fcman b\u00f6yle bir \u015fey yaparsa (ister, fiili anlamda hayat\u0131 de\u011ferli\/de\u011fersiz olarak de\u011ferlendirip muamelede bulunda isterse, itikadi anlamda bu de\u011ferli bu de\u011fersiz diye d\u00fc\u015f\u00fcnse) \u0130slami anlamda \u201c\u015firk ko\u015fmu\u015f\u201d olur. \u201c\u015eirk\u201d ise \u0130slam\u2019da en b\u00fcy\u00fck g\u00fcnahlardan biri olarak kabul edilir ve e\u011fer ki\u015fi bu yapt\u0131\u011f\u0131 g\u00fcnah\u0131n, d\u00fc\u015ft\u00fc\u011f\u00fc durumun fark\u0131nda olarak yap\u0131yorsa daire-i \u0130slam\u2019dan \u00e7\u0131kar, \u201ck\u00e2fir\u201d olur.<\/p>\n

\u00c7al\u0131\u015fmam\u0131z\u0131n bu b\u00f6l\u00fcm\u00fcnde, Said Nursi metinlerindeki teolojik k\u0131s\u0131mlardan yararlan\u0131larak yap\u0131lan yorumlamalar ile \u201cg\u00fcndelik hayat\u201d\u0131n \u0130slam a\u00e7\u0131s\u0131ndan ne kadar da \u00f6nemli oldu\u011fu anlat\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle bu b\u00f6l\u00fcmde alt\u0131 \u00e7izilen ya da anlat\u0131lmaya \u00e7abalanan nokta ise \u201cg\u00fcndelik hayat\u201d\u0131n teolojik olarak, \u0130slam inanc\u0131n\u0131n \u201ctevhid\u201d akidesi a\u00e7\u0131s\u0131ndan \u00f6nemidir. \u201cG\u00fcndelik hayat\u201d\u0131n itikad a\u00e7\u0131s\u0131ndan \u0130slam\u2019daki yeri ve \u00f6nemi anla\u015f\u0131lmadan ya\u015fan\u0131lan bir ya\u015fant\u0131n\u0131n tam, da insan\u0131n d\u00fcnyaya g\u00f6nderilmesinde, yapmakla m\u00fckellef oldu\u011fu \u201cYarat\u0131c\u0131s\u0131n\u0131 tan\u0131mak\u201d vazifesindeki eksikli\u011fe tekab\u00fcl edecektir. Bundan dolay\u0131, bir M\u00fcsl\u00fcman\u2019\u0131n inanc\u0131 a\u00e7\u0131s\u0131ndan \u201cg\u00fcndelik hayat\u201d gayet hayati\/imani \u00f6neme haizdir. Dolay\u0131s\u0131yla iddiam\u0131z odur ki, vazifenin hakk\u0131yla yerine getirilmesi i\u00e7in olmazsa olmaz unsurlardan biri de g\u00fcndelik hayat \u00fczerinden Yarat\u0131c\u0131\u2019n\u0131n ne demek istedi\u011finin anla\u015f\u0131lmas\u0131d\u0131r, tabiri di\u011ferle k\u00e2mil bir M\u00fcsl\u00fcman olman\u0131n yolu \u201cg\u00fcndelik hayat\u201dtan ge\u00e7mektedir.<\/p>\n

Said Nursi\u2019den yola \u00e7\u0131karak modernitenin hayat\u0131 anlamland\u0131rma \u00fczerinde a\u00e7m\u0131\u015f oldu\u011fu o dikotomik derin yar\u0131\u011f\u0131 yani, hayat\u0131n ehemmiyetli ve ehemmiyetsiz olarak ikiye ayr\u0131lmas\u0131n\u0131n neticesinde \u201cg\u00fcndelik hayat\u201d\u0131n \u201chakirle\u015ftirilmesi\u201dne kar\u015f\u0131 naif de olsa bir cevap vermeye \u00e7al\u0131\u015ft\u0131k. Burada verdi\u011fimiz cevab\u0131n, do\u011fru cevap olmasa dahi, sorular\u0131 hi\u00e7 sormamaktan daha iyi oldu\u011funu d\u00fc\u015f\u00fcnmekteyiz. Zira her metin kuramsal olarak sonsuz okumay\u0131 i\u00e7i tisinde bar\u0131nd\u0131r\u0131r, ta ki herkes kendi okumas\u0131n\u0131 yapabilsin. Biz de kendi okumalar\u0131m\u0131zdan hareketle vard\u0131\u011f\u0131m\u0131z m\u00fctevaz\u0131 sonu\u00e7 e\u015fli\u011finde, sizinle bu okumalardan \u00e7\u0131karsad\u0131\u011f\u0131m\u0131z sorular\u0131 payla\u015fmak istedik yaln\u0131zca.\u00a0 Bu nokta-i nazardan e\u011fer var\u0131lan sonu\u00e7larda bir eksiklik ya da yanl\u0131\u015f\u0131k var ise kusur tamamiyle \u015fahs\u0131m\u0131za aittirler:<\/p>\n

Ey T\u00fcrkler ve K\u00fcrdler! \u0130nsaf ediniz. Bir r\u00e2f\u0131z\u00ee bir had\u00eese yanl\u0131\u015f mana verse veya yanl\u0131\u015f amel et se; acaba had\u00eesi ink\u00e2r etmek mi l\u00e2z\u0131md\u0131r, yoksa o r\u00e2f\u0131z\u00eeyi tahtie edip namus-u had\u00eesi muhafaza etmek mi l\u00e2z\u0131md\u0131r? Belki h\u00fcrriyet budur ki: Kanun-u adalet ve te’dibden ba\u015fka, hi\u00e7 kimse kimseye tahakk\u00fcm etmesin. Herkesin hukuku mahfuz kals\u0131n, herkes harek\u00e2t-\u0131 me\u015fruas\u0131nda \u015fahane serbest olsun.<\/em><\/p>\n

Ali Bedir,\u201d Said Nursi\u2019nin Teolojisinde G\u00fcndelik Hayat\u201d Y\u00fcksek Lisans Tezinden al\u0131nm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Said Nursi\u2019ye g\u00f6re, \u201c\u0130nsan\u0131n bu d\u00fcnyaya g\u00f6nderilmesinin hikmeti ve gayesi; H\u00e2l\u0131k-\u0131 K\u00e2inat\u2019\u0131 tan\u0131mak ve ona iman edip ibadet etmektir. Ve o insan\u0131n vazife-i f\u0131trat\u0131 ve far\u00eeza-i zimmeti, marifetullah ve iman-\u0131 billaht\u0131r ve iz\u2019an ve yak\u00een ile v\u00fccudunu ve vahdetini tasdik etmektir.\u201d ; \u0130nsan\u0131n bu d\u00fcnyaya g\u00f6nderilmesindeki hikmet ve gaye kainat\u0131n Yarat\u0131c\u0131n\u0131 tan\u0131mak ve ona iman …<\/p>\n","protected":false},"author":1,"featured_media":2825,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,123],"tags":[942,943,316,539,797],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2824"}],"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=2824"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2824\/revisions"}],"predecessor-version":[{"id":2826,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2824\/revisions\/2826"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2825"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2824"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2824"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2824"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}