Allah-\u00fb Te\u00e2la, Kur\u2019\u00e2n-\u0131 Kerim\u2019de \u201cRabbin dileseydi b\u00fct\u00fcn insanlar\u0131 bir tek millet yapard\u0131.\u201d (H\u00fbd S\u00fbresi: 118)<\/strong> buyurmaktad\u0131r.<\/p>\n

\u0130htilaf tabii bir olgudur. Zira ak\u0131llar, anlay\u0131\u015flar, d\u00fc\u015f\u00fcnceler farkl\u0131 farkl\u0131d\u0131r. Bu da bir tek mesele etraf\u0131ndaki g\u00f6r\u00fc\u015f ve h\u00fck\u00fcmlerin \u00e7o\u011falmas\u0131na sebep olmaktad\u0131r. G\u00f6r\u00fc\u015f beyan eden \u015fah\u0131slar artt\u0131k\u00e7a ses farkl\u0131l\u0131klar\u0131 da artmaktad\u0131r.<\/p>\n

Ulema ihtilafa farkl\u0131 \u015fekillerde yakla\u015fm\u0131\u015flard\u0131r. Kimisi onu b\u00fct\u00fcn\u00fcyle \u015fer addetmi\u015ftir. \u0130mam S\u00fbbki, \u201cRahmet ihtilaf\u0131n olmamas\u0131n\u0131 gerektirir.\u201d diyerek f\u00fbru\u2019daki ihtilafa g\u00f6z yummu\u015f, ancak, onda da ittifak\u0131n ihtilaftan daha hay\u0131rl\u0131 olaca\u011f\u0131n\u0131 ifade etmi\u015ftir. \u0130bn-i Hazm ise ihtilaf\u0131 zemmederek, hi\u00e7bir nev\u2019ini rahmetten saymam\u0131\u015f, azap diye nitelendirmi\u015ftir.<\/p>\n

Ger\u00e7ek \u015fu ki ihtilaf sahabe asr\u0131ndan beri zuhur etmi\u015f ve g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir. Ancak ulema, Kur\u2019\u00e2n ve s\u00fcnnetten \u201cihtilaf adab\u0131\u201d diyebilece\u011fimiz birtak\u0131m \u00f6l\u00e7\u00fcler \u00e7\u0131karm\u0131\u015flard\u0131r. Bu \u00f6l\u00e7\u00fcler takvay\u0131 esas alan, karde\u015flik ruhunu koruyan ve zarar miktar\u0131n\u0131 azaltma gayesi g\u00fcden prensiplerdir ki, en \u00f6nemlileri adalet, insaf, kar\u015f\u0131 taraf\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc anlamaya gayret g\u00f6sterme ve enaniyetten uzak olmad\u0131r.<\/p>\n

Zaten Allah-\u00fb Te\u00e2la d\u00fc\u015f\u00fcncede uyu\u015fmad\u0131\u011f\u0131m\u0131z kimselere kar\u015f\u0131 tak\u0131naca\u011f\u0131m\u0131z tutumu \u015f\u00f6yle belirtmektedir: \u201cRes\u00fbl\u00fcm! Sen, Rabbinin yoluna hikmet ve g\u00fczel \u00f6\u011f\u00fctle \u00e7a\u011f\u0131r ve onlarla en g\u00fczel \u015fekilde m\u00fccadele et!\u201d (Nahl S\u00fbresi: 125)<\/strong> Hatta \u015f\u00f6yle buyurmaktad\u0131r: \u201c\u0130man edenlere s\u00f6yle: Allah’\u0131n g\u00fcnlerinin gelece\u011fini ummayanlar\u0131 ba\u011f\u0131\u015flas\u0131nlar.\u201d (Casiye S\u00fbresi: 14)<\/strong><\/p>\n

Bedi\u00fczzaman\u2019a gelince O, bir Kur\u2019\u00e2n adam\u0131d\u0131r ve b\u00fct\u00fcn ahvalinde takip etti\u011fi metod, \u00e7er\u00e7evesini Kur\u2019\u00e2n\u2019\u0131n \u00e7izdi\u011fi metoddur. Bu a\u00e7\u0131dan O\u2019nu de\u011ferlendirdi\u011fimizde, ayn\u0131 d\u00fc\u015f\u00fcnceyi payla\u015fmad\u0131\u011f\u0131 muhaliflerine kar\u015f\u0131 her zaman objektif davrand\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Hele mevzu insanlar\u0131n ihtilafa d\u00fc\u015ft\u00fckleri bir konu ise, O\u2019nun taassubla belli bir g\u00f6r\u00fc\u015fe saplan\u0131p kalmad\u0131\u011f\u0131n\u0131, birini b\u0131rak\u0131p di\u011fer taraf\u0131 desteklemek suretinde hareket etmedi\u011fini g\u00f6r\u00fcr\u00fcz.<\/p>\n

\u00d6rne\u011fin, evliya kerametleri, Muhyiddin ibn Arab\u00ee\u2019nin baz\u0131 g\u00f6r\u00fc\u015fleri, cezbe ve hal ehli mutasavv\u0131flardan s\u00e2d\u0131r olan bir tak\u0131m s\u00f6zleri de\u011ferlendirirken ekseriyetle yumu\u015fak, objektif ve ilm\u00ee bir \u00fcslup kullanm\u0131\u015ft\u0131r. Fakat herhangi bir a\u015f\u0131r\u0131l\u0131k hissetti\u011finde k\u00f6p\u00fcrm\u00fc\u015f ve ifrat\u0131n \u00fczerine y\u00fcr\u00fcm\u00fc\u015ft\u00fcr.<\/p>\n

Hakk\u0131nda sarih nass olmayan i\u00e7tih\u00e2di meseleler hakk\u0131nda Bedi\u00fczzaman \u015f\u00f6yle demektedir:<\/p>\n

\u201c\u015eeriat y\u00fczde doksan\u0131; m\u00fcsellemat-\u0131 \u015fer’\u00ee, zaruriyat-\u0131 din\u00ee birer elmas s\u00fctundur. \u0130\u00e7tihad\u00ee, hilaf\u00ee, fer’\u00ee olan mes\u00e2il; y\u00fczde ancak on olur. Doksan elmas s\u00fctunu, on altunun sahibi, kesesine koyamaz, ona t\u00e2bi k\u0131lamaz. Elmaslar\u0131n m\u00e2deni: Kur\u2019\u00e2n ve hem Had\u00eestir. Onun mal\u0131\u2026 oradan her zaman istemeli. Kitablar, i\u00e7tihadlar Kur\u2019\u00e2n\u2019\u0131n \u00e2yinesi, yahut d\u00fbrb\u00een olmal\u0131. G\u00f6lge, vekil istemez o \u015eems-i Mu’cizbeyan.\u201d (S\u00f6zler, s.704)<\/p>\n

\u015eu halde ittifaka g\u00f6t\u00fcren sebepler, ihtilafa g\u00f6t\u00fcren sebeplerden dokuz kat daha fazlad\u0131r. \u00d6yleyse bu sebepler m\u00fcsl\u00fcmanlar\u0131 par\u00e7alamamal\u0131, toparlanmaya sevketmelidir. Zaten onlara yak\u0131\u015fan da budur.<\/p>\n

Ayn\u0131 d\u00fc\u015f\u00fcnceyi payla\u015fmad\u0131\u011f\u0131 muhaliflerine kar\u015f\u0131, hayat\u0131 boyunca izledi\u011fi metodu \u015f\u00f6yle \u00f6zetleyebiliriz:<\/p>\n

\n
1. Bir \u015fah\u0131s yahut da hey\u2019eti tenkid ederken, veya \u0130slam hakk\u0131nda ortaya att\u0131klar\u0131 \u015f\u00fcpheleri cevaplarken isimlerini if\u015fa etmez.<\/li>\n
2. Zihinleri idl\u00e2l etmemek i\u00e7in cevap verece\u011fi \u015f\u00fcphe ve sorular\u0131 detayl\u0131 bir \u015fekilde a\u00e7maz. S\u00f6z konusu \u015f\u00fcpheyi k\u0131sa bir \u015fekilde zikrettikten sonra onu ikna edici delillerle \u00e7\u00fcr\u00fct\u00fcr ve do\u011fruyu detayl\u0131 bir \u015fekilde ortaya koyar.<\/li>\n
3. Cevap verirken \u201cistisna \u00fcslubu\u201dnu kullan\u0131r. Mesela, Avrupa medeniyetine h\u00fccum ederken genellemelere gitmez. G\u00fczel ve faydal\u0131y\u0131 mutlaka istisna eder, menfi ve zararl\u0131ya da aman vermez. Nitekim milliyet\u00e7ilik hususunda bu tutumu sergiledi\u011fini g\u00f6rmekteyiz. Milliyet\u00e7ili\u011fin menfi yan\u0131n\u0131 tenkid etmi\u015f, m\u00fcspet yan\u0131n\u0131 ise istisna etmi\u015ftir.<\/li>\n
4. \u015eahs\u0131 ve davas\u0131na kar\u015f\u0131 k\u00f6t\u00fcl\u00fck d\u00fc\u015f\u00fcnen kimselere koz vermemek i\u00e7in, yazd\u0131\u011f\u0131 her \u015feyde, verdi\u011fi her cevapta \u00e7ok dikkatli davran\u0131r. S\u00f6zc\u00fckleri \u00f6l\u00e7\u00fcl\u00fc ve yerinde kullan\u0131r. Temkini hi\u00e7bir zaman elden b\u0131rakmaz.<\/li>\n
5. Ulema ve tasavvuf erbab\u0131na kar\u015f\u0131 yumu\u015fak ve sayg\u0131l\u0131; din d\u00fc\u015fman\u0131, \u0131rk\u00e7\u0131 ve kom\u00fcnistlere kar\u015f\u0131 hamiyetperver, \u015fefkatli, cesur ve alim\u00e2ne bir tutum sergiler.<\/li>\n
6. Bunlara ilave olarak dikkatleri \u00e7ekmek istedi\u011fimiz bir di\u011fer nokta da \u015fudur; Bedi\u00fczzaman ilmi ara\u015ft\u0131rma ve \u00e7al\u0131\u015fmalarda esas al\u0131nmas\u0131 ve uyulmas\u0131 gereken objektif birtak\u0131m prensipler ortaya koymu\u015f, kitap ve reddiyelerinde bu prensiplere sad\u0131k kalmaya fevkalade ihtimam g\u00f6stermi\u015ftir. Bedi\u00fczzaman ihtilaflar\u0131n iftiraklara sebep olmamas\u0131 ve tahripk\u00e2r kavgalara d\u00f6n\u00fc\u015fmemesi i\u00e7in herkesi bu prensiplere uymaya davet etmi\u015ftir. Bunlar\u0131 \u015fu \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr:<\/li>\n
7. Ara\u015ft\u0131rmac\u0131, mevzunun en derin noktalar\u0131na kadar inmelidir.<\/li>\n
8. Zaman fakt\u00f6r\u00fcn\u00fcn tesirinden s\u0131yr\u0131lmal\u0131d\u0131r.<\/li>\n
9. Ba\u015fka ara\u015ft\u0131rmac\u0131lar\u0131n tecr\u00fcbelerinden istifade etmek maksad\u0131yla ge\u00e7mi\u015fin derinliklerine dalmal\u0131d\u0131r.<\/li>\n
10. Meseleleri, duygusal tesirlerden uzak, objektif ve mant\u0131k kriterleri \u00e7er\u00e7evesinde de\u011ferlendirmelidir.<\/li>\n
11. \u0130nceledi\u011fi konuyla ilgili bilgilerin kayna\u011f\u0131n\u0131 ara\u015ft\u0131rarak menba\u0131na inmelidir.<\/li>\n<\/ol>\n

    \u015eimdi de hakk\u0131nda bir\u00e7ok ihtilaf bulunan, pek \u00e7ok tart\u0131\u015fmaya konu olan meselelerden Bat\u0131l\u0131la\u015ft\u0131rma Hareketi mevzusuna \u00a0Bedi\u00fczzaman Said Nurs\u00ee\u2019nin nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131 ve bu meseleyi ne \u015fekilde de\u011ferlendirdi\u011fini arz etmeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

    BATILILA\u015eTIRMA HAREKET\u0130<\/strong><\/p>\n

    Bat\u0131l\u0131la\u015ft\u0131rma hareketi Tanzimat\u2019la ba\u015flam\u0131\u015f ve Cumhuriyetin ilk y\u0131llar\u0131nda doruk noktas\u0131na ula\u015fm\u0131\u015ft\u0131r. Bat\u0131l\u0131la\u015fma hareketi nas\u0131l do\u011fdu? Nas\u0131l geli\u015fti? Osmanl\u0131 toplumunda nas\u0131l k\u00f6k sald\u0131? Bat\u0131l\u0131la\u015fma hareketinin temel \u00e2mil ve s\u00e2ikleri aras\u0131nda \u015funlar\u0131 saymak m\u00fcmk\u00fcnd\u00fcr:<\/p>\n

    \n
    1. E\u011fitim-\u00f6\u011fretimin yan\u0131 s\u0131ra, daha ba\u015fka gayelerle Avrupa\u2019ya g\u00f6nderilen kimseler.<\/li>\n
    2. 1851 senesinde \u00e7e\u015fitli plan ve projeler \u00fcretmek gayesiyle kurulan m\u00fcessese-i ilmiyye.<\/li>\n
    3. 1832 senesinde kurulan Terc\u00fcme m\u00fcessesesi. Bu kurumun \u00fcyelerinin ekserisi az\u0131nl\u0131klardan meydana geliyordu. Ba\u015flang\u0131\u00e7ta masum bir terc\u00fcme m\u00fcessesesi olarak kurulan Terc\u00fcme kurumu, daha sonra Bat\u0131 d\u00fc\u015f\u00fcncesini yaymay\u0131 ama\u00e7layan bir fikir okuluna d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/li>\n
    4. Sivil ve askeri okullarda e\u011fitim-\u00f6\u011fretim i\u015fini y\u00fcr\u00fctmek i\u00e7in Bat\u0131dan getirilen muallim ve e\u011fitmenler.<\/li>\n
    5. Avrupa\u2019ya g\u00f6nderilen el\u00e7ilik memurlar\u0131.<\/li>\n
    6. \u0130stanbul ve Fransa\u2019daki Frans\u0131z cemiyetler.<\/li>\n
    7. \u0130stanbul\u2019daki yabanca okullar.<\/li>\n<\/ol>\n

       Bunlara ilave olarak bat\u0131l\u0131la\u015fma \u00e7er\u00e7evesinde y\u00fcr\u00fct\u00fclen faaliyetler aras\u0131nda \u015fu hususlar g\u00f6ze \u00e7arpmaktad\u0131r:<\/p>\n

       \n
       1. \u0130slam dini ve Hz. Peygamber (s.a.s.) etraf\u0131nda birtak\u0131m \u015f\u00fcphelerin \u00fcretilmesi.<\/li>\n
       2. Bedi\u00fczzaman gibi etkili alimlerin s\u00fcrg\u00fcn edilmesi ve toplumdan uzakla\u015ft\u0131r\u0131lmas\u0131.<\/li>\n
       3. Ezan\u0131n T\u00fcrk\u00e7ele\u015ftirilmesi.<\/li>\n
       4. \u00d6zg\u00fcr edebiyat slogan\u0131 alt\u0131nda, edebiyat\u0131n din ve ahlaka muhalif d\u00fc\u015f\u00fcncelerin yay\u0131lmas\u0131nda kullan\u0131lmas\u0131.<\/li>\n
       5. E\u011fitim-\u00f6\u011fretim m\u00fcfredat\u0131nda din derslerinin asgariye indirilmesi.<\/li>\n
       6. As\u0131rlardan beri say\u0131s\u0131z \u0131rk ve milletin ge\u00e7i\u015f yeri olmu\u015f, \u00e7e\u015fitli uluslar\u0131n bulu\u015fma kayna\u015fma ve birbirine kar\u0131\u015fma yeri olmu\u015f Anadolu\u2019da T\u00fcrk milliyet\u00e7ili\u011finin \u00f6ne \u00e7\u0131kar\u0131lmas\u0131.<\/li>\n
       7. Oryantalist faaliyetlerin art\u0131r\u0131lmas\u0131.<\/li>\n<\/ol>\n

          G\u00fc\u00e7l\u00fc dalgalar halinde gelen Bat\u0131l\u0131la\u015ft\u0131rma hareketi bir\u00e7ok kimseyi sarst\u0131, \u015foka u\u011fratt\u0131. Pek \u00e7ok ayd\u0131n\u0131 olumsuz y\u00f6nde etkiledi. Baz\u0131 din \u00e2limleri bile ak\u0131nt\u0131ya kap\u0131l\u0131p gittiler. Ancak b\u00fct\u00fcn bunlar Bat\u0131 medeniyetini inceden inceye tetkik etmi\u015f, kadim ve modern Bat\u0131 felsefesine v\u00e2k\u0131f olmu\u015f, dininin ruhunu kavram\u0131\u015f, \u00fclkenin m\u00e2ruz kald\u0131\u011f\u0131 i\u015fgalin madd\u00ee-m\u00e2nevi boyutlar\u0131n\u0131 g\u00f6rm\u00fc\u015f, Anadolu insan\u0131n\u0131n gelece\u011fi etraf\u0131nda oynanan oyunlar\u0131, \u00f6r\u00fclen entrikalar\u0131 sezmi\u015f bir Bedi\u00fczzaman\u2019\u0131 etkileyememi\u015ftir.<\/p>\n

          Aksine onu daha \u00e7ok biledi. \u00dcstad Said Nurs\u00ee da\u011flar cesametindeki dalgalar\u0131n kar\u015f\u0131s\u0131nda bir dalgak\u0131ran edas\u0131yla durdu. Kalemini eline al\u0131p yazmaya, iman hakikatlerini hayk\u0131rmaya ba\u015flad\u0131. Fikirle gelen zararl\u0131 d\u00fc\u015f\u00fcncelere fikirle kar\u015f\u0131l\u0131k verdi. Bat\u0131\u2019dan T\u00fcrkiye\u2019ye akan b\u00fct\u00fcn fikri ve felsefi cereyanlara akl\u00ee, mant\u0131k\u00ee ve ikna edici cevaplarla mukabelede bulundu. \u0130man\u0131n M\u00fcsl\u00fcmanlar\u0131 koruyan ne kadar g\u00fc\u00e7l\u00fc bir kale oldu\u011funu b\u00fct\u00fcn d\u00fcnyaya ispat etti. H\u00e2s\u0131l\u0131, \u00fclkede zuhur eden her bir olumsuzluk, onu daha \u00e7ok \u00e7al\u0131\u015fmaya s\u00e2ik bir dinamik oldu. Ruhta hezimete u\u011fram\u0131\u015f baz\u0131 ilim adamlar\u0131 ve ayd\u0131nlar\u0131n Bat\u0131 medeniyeti kar\u015f\u0131s\u0131ndaki z\u00e2fiyetlerini ve ardarda y\u0131k\u0131l\u0131\u015flar\u0131n\u0131 g\u00f6rd\u00fck\u00e7e daha da bilendi ve omzuna y\u00fcklenen misyona yara\u015f\u0131r bir duru\u015f sergilemesini bildi.<\/p>\n

          Nitekim onlarca makale ve harika bir\u00e7ok eserinde \u0130slam medeniyetiyle Bat\u0131 medeniyeti aras\u0131nda mukayeseler yaparak, insan\u0131n maddi ihtiya\u00e7lar\u0131yla, r\u00fbhi arzu ve beklentilerini doyuracak tek medeniyetin \u0130slam medeniyeti olaca\u011f\u0131n\u0131 ispat etti.<\/p>\n

          \u00dcstad Mesnevi-i Nuriye\u2019de Bat\u0131c\u0131 ayd\u0131nlara \u015f\u00f6yle demektedir: \u201cEnbiya’n\u0131n ekseri \u015farkta ve h\u00fckeman\u0131n a\u011flebi garbda gelmesi kader-i ezel\u00eenin bir remzidir ki, \u015fark\u0131 aya\u011fa kald\u0131racak din ve kalbdir, ak\u0131l ve felsefe de\u011fil.\u201d<\/p>\n

          \u00dcstad Nurs\u00ee, Avrupa medeniyetinin menfi cephesinden gelen zararl\u0131 d\u00fc\u015f\u00fcncelerin \u00fczerine y\u00fcr\u00fcm\u00fc\u015f, hamle \u00fcst\u00fcne hamleler yapm\u0131\u015f ve er veya ge\u00e7 y\u0131k\u0131laca\u011f\u0131 m\u00fcjdesini vermi\u015ftir. Dinin hayattan kopar\u0131l\u0131p, dini de\u011ferlerin \u00e7e\u015fitli vesilelerle hafife al\u0131nmas\u0131n\u0131n yap\u0131c\u0131 ve olumlu hi\u00e7bir sonu\u00e7 do\u011furamayaca\u011f\u0131n\u0131, aksine pek \u00e7ok k\u0131s\u0131r d\u00f6ng\u00fcye neden olaca\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. M\u00fcsta\u011friplere, \u0130slam d\u00fcnyas\u0131n\u0131n \u00f6nemli bir stratejik nokta oldu\u011funu; \u0130slam \u00fclkelerindeki samimi insanlar\u0131n M\u00fcsl\u00fcman T\u00fcrklere muhabbet beslediklerini; Yunanl\u0131lara kar\u015f\u0131 kazan\u0131lan zaferden dolay\u0131 sevindiklerini; dinden uzakla\u015f\u0131lmas\u0131 halinde hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fray\u0131p, manevi ba\u011flar\u0131n\u0131 koparabileceklerini \u0131srarla anlatmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Dahas\u0131, dine sar\u0131lmaman\u0131n isyan ve tefrikaya sebep olaca\u011f\u0131n\u0131 yazm\u0131\u015ft\u0131r. Bedi\u00fczzaman \u015f\u00f6yle demektedir:<\/p>\n

          \u201cD\u00fc\u015fman\u0131n gayesi \u0130slam\u2019\u0131n d\u00fcsturlar\u0131n\u0131 y\u0131kmak ise, size d\u00fc\u015fen onlar\u0131 yeniden diriltip korumakt\u0131r. Aksi takdirde \u00fczerinize sald\u0131rmak i\u00e7in haz\u0131r bekleyen d\u00fc\u015fmanlar\u0131n\u0131za bilmeden yard\u0131m etmi\u015f<\/strong> olursunuz.\u201d<\/strong><\/p>\n

          \u00d6te yandan dini \u015feairi hayattan nefyetmenin \u00fcmmeti zaafa u\u011frataca\u011f\u0131n\u0131, bunun da \u00fclkeye sald\u0131rmak i\u00e7in f\u0131rsat kollayan d\u00fc\u015fman\u0131n cesaretlenmesine neden olaca\u011f\u0131n\u0131 ifade etmi\u015ftir. \u0130slam medeniyetiyle Bat\u0131 medeniyeti aras\u0131nda mukayese yaparken \u015f\u00f6yle demi\u015ftir:<\/p>\n

          \u201c\u015eimdiki medeniyet esasat\u0131 menf\u00eedir. Menf\u00ee olan be\u015f esas ona temel, hem k\u0131ymet.<\/p>\n

          Onlarla \u00e7ark kurulur. I\u015fte nokta-i istinad: Hakka bedel kuvvettir.<\/p>\n

          Kuvvet ise, \u015fe’nidir tecav\u00fcz ve ta\u00e2ruz; bundan \u00e7\u0131kar h\u0131yanet. Hedef-i kasd\u0131, fazilet bedeline hasis bir menfaatt\u0131r. Menfaat\u0131n \u015fe’nidir tezah\u00fcm ve tehasum; bundan \u00e7\u0131kar cinayet.<\/p>\n

          Hayattaki kanunu, teav\u00fcn bedeline bir d\u00fcstur-u cidaldir. Cidalin \u015fe’ni budur: Tenaz\u00fc’ ve tedaf\u00fc’, bundan \u00e7\u0131kar sefalet.<\/p>\n

          Akvamlar\u0131n beyninde rab\u0131ta-i esasi: \u00c2herin zarar\u0131na m\u00fcntebih unsuriyet. Ba\u015fkalar\u0131 yutmakla beslenir, al\u0131r kuvvet.<\/p>\n

          Milliyet-i menfiye, unsuriyet, milliyet; \u015fe’ni olur daima b\u00f6yle m\u00fcdhi\u015f tesad\u00fcm, b\u00f6yle feci’ telatum, bundan \u00e7\u0131kar hel\u00e2ket.<\/p>\n

          Be\u015fincisi \u015fudur ki: Cazibedar hizmeti: Heva, hevesi te\u015fci’, teshil; hevesat\u0131, arzular\u0131 da tatmin; bundan \u00e7\u0131kar sefahet.<\/p>\n

          O heva, hem heves, \u015fe’ni budur daima: \u0130nsan\u0131 memsuh eder, s\u00eereti de\u011fi\u015ftirir. Manev\u00ee meshediyor, de\u011fi\u015fir insaniyet.<\/p>\n

          \u015eu meden\u00eelerden \u00e7o\u011funun, e\u011fer i\u00e7ini d\u0131\u015f\u0131na \u00e7evirirsen, g\u00f6r\u00fcrs\u00fcn: Ba\u015fta maymunla tilki, y\u0131lanla ay\u0131, h\u0131nz\u0131r. S\u00eereti olur suret.<\/p>\n

          Gelir hayali kar\u015f\u0131na, postlar\u0131yla t\u00fcyleri. \u0130\u015fte \u015fununla g\u00f6r\u00fcn\u00fcr meydandaki \u00e2s\u00e2r\u0131.\u201d<\/p>\n

          \u0130slam medeniyetinin esaslar\u0131na gelince:<\/strong><\/p>\n

          \u201cZemindeki mevazin mizan\u0131d\u0131r \u015feriat…<\/p>\n

          \u015eeriattaki rahmet, sema-i Kur\u2019\u00e2ndand\u0131r. Medeniyet-i Kur\u2019\u00e2n esaslar\u0131 m\u00fcsbettir. Be\u015f m\u00fcsbet esas \u00fczere d\u00f6ner \u00e7ark-\u0131 saadet.<\/p>\n

          Nokta-i istinad\u0131; kuvvete bedel hakt\u0131r. Hakk\u0131n daim \u015fe’nidir adalet ve tevaz\u00fcn. Bundan \u00e7\u0131kar sel\u00e2met, z\u00e2il olur \u015fekavet.<\/p>\n

          Hedefinde menfaat yerine fazilettir. Faziletin \u015fe’nidir muhabbet ve tecaz\u00fcb. Bundan \u00e7\u0131kar saadet, z\u00e2il olur adavet.<\/p>\n

          Hayattaki d\u00fcsturu, cidal k\u0131tal yerine, d\u00fcstur-u teav\u00fcnd\u00fcr. O d\u00fcsturun \u015fe’nidir ittihad ve tesan\u00fcd; hayatlan\u0131r cemaat.<\/p>\n

          Suret-i hizmetinde, heva heves yerine h\u00fcda-y\u0131 hidayettir. O h\u00fcdan\u0131n \u015fe’nidir: \u0130nsana l\u00e2y\u0131k tarzda terakki ve refahet.<\/p>\n

          Ruha l\u00e2z\u0131m surette tenevv\u00fcr ve tek\u00e2m\u00fcl. Kitlelerin i\u00e7inde cihet-\u00fcl vahdeti de tardeder unsuriyet, hem de menf\u00ee milliyet.<\/p>\n

          Hem onlar\u0131n yerine rab\u0131ta-i din\u00eedir, nisbet-i vatan\u00eedir, al\u00e2ka-i s\u0131n\u0131f\u00eedir, uhuvvet-i iman\u00ee. \u015eu rab\u0131tan\u0131n \u015fe’nidir; samim\u00ee bir uhuvvet, Umum\u00ee bir sel\u00e2met. Haric etse tecav\u00fcz, o da eder tedaf\u00fc’.\u201d<\/p>\n

          Ard\u0131ndan \u00dcstad \u015fu soruyu sormaktad\u0131r: \u201cM\u00fcsl\u00fcmanlar\u0131n Bat\u0131 medeniyetinden y\u00fcz \u00e7evirmelerinin sebebi nedir?\u201d<\/p>\n

          Cevaben \u015f\u00f6yle demektedir:<\/p>\n

          \u201c\u015eimdiye kadar \u0130slamlar ihtiyarla girmemi\u015f, \u015fu medeniyet-i haz\u0131ra.<\/p>\n

          Onlara yaramam\u0131\u015f; hem de onlara vurmu\u015f m\u00fcdhi\u015f kayd-\u0131 esaret.<\/p>\n

          Belki nev’-i be\u015fere tiryak iken zehir olmu\u015f. Y\u00fczde seksenini atm\u0131\u015f me\u015fakkat ve \u015fekavet. Y\u00fczde onu \u00e7\u0131karm\u0131\u015f m\u00fczahref bir saadet!<\/p>\n

          Di\u011fer onu b\u0131rakm\u0131\u015f beyne beyne b\u00eerahat! Zalim ekallin olmu\u015f gelen r\u0131bh-i ticaret. L\u00e2kin saadet odur: K\u00fclle ola saadet.<\/p>\n

          L\u00e2akal ekseriyete olsa medar-\u0131 necat. Nev’-i be\u015fere rahmet n\u00e2zil olan \u015fu Kur\u2019\u00e2n, ancak kabul ediyor bir tarz-\u0131 medeniyet;<\/p>\n

          Umuma, ya eksere verirse bir saadet. \u015eimdiki tarz-\u0131 haz\u0131r, heves serbest olmu\u015ftur, heva da h\u00fcr olmu\u015ftur, hayvan\u00ee bir h\u00fcrriyet.<\/p>\n

          Heves tahakk\u00fcm eder. Heva da m\u00fcstebiddir, gayr-\u0131 zarur\u00ee hacat\u0131 havaic-i zarur\u00ee h\u00fckm\u00fcne ge\u00e7irmi\u015ftir. \u0130zale etti rahat…<\/p>\n

          Bedavette bir adam d\u00f6rt \u015feye muhta\u00e7 iken, medeniyet y\u00fcz \u015feye muhta\u00e7, fakir etmi\u015ftir. Sa’y-i hel\u00e2l, masrafa etmemi\u015ftir kifayet.<\/p>\n

          Onda hile, harama be\u015feri sevketmi\u015ftir. Ahl\u00e2k\u0131n esas\u0131n\u0131 \u015fu noktadan bozmu\u015ftur. Cemaate hem nev’e vermi\u015ftir servet, ha\u015fmet.<\/p>\n

          Ferdi, \u015fahs\u0131 ahl\u00e2ks\u0131z, hem fakir eylemi\u015ftir. Bunun \u015fahidi \u00e7oktur. Kur\u00fbn-u \u00fbl\u00e2daki mecmu-u vah\u015fet ve cinayet, hem gadr ve hem h\u0131yanet<\/p>\n

          \u015eu medeniyet-i hab\u00eese tek bir defada kustu. Midesi daha bulan\u0131r.<\/p>\n

          Evet iki harb-i umum\u00ee ile \u00f6yle kustu ki: Hava, deniz, kara y\u00fczlerini buland\u0131rd\u0131, kanla lekeledi.\u201d<\/p>\n

          Bat\u0131 medeniyetinin baz\u0131 g\u00fczelliklerini \u015f\u00f6yle yorumlamaktad\u0131r:<\/p>\n

          \u201cMedeniyette vard\u0131r mehasin-i kes\u00eere\u2026 l\u00e2kin onlar de\u011fildir ne Nasraniyet mal\u0131, ne Avrupa icad\u0131,<\/p>\n

          Ne \u015fu asr\u0131n san’at\u0131… Belki umum mal\u0131d\u0131r: Telahuk-u efk\u00e2rdan, semav\u00ee \u015fer\u00e2yi’den, hem hacat-\u0131 f\u0131tr\u00eeden, hususan \u015fer’-i Ahmed\u00ee,<\/p>\n

          \u0130slami ink\u0131labdan ne\u015f’et eden bir mald\u0131r. Kimse temell\u00fck etmez.\u201d<\/p>\n

          Daha sonra \u0130slam\u2019\u0131n Bat\u0131 medeniyetine kar\u015f\u0131 son derece sa\u011flam bir yap\u0131s\u0131 oldu\u011funu \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/p>\n

          \u201cEvet \u015eeriat-\u0131 Garra’da olan nur-u Ilah\u00ee, hassa-i m\u00fcmtaz\u0131d\u0131r: \u0130sti\u011fna, istiklaliyet.<\/p>\n

          O hassad\u0131r b\u0131rakmaz ki o nur-u hidayet, \u015fu medeniyet ruhu olan Roma dehas\u0131 ona tahakk\u00fcm etsin. Onda olan hidayet,<\/p>\n

          Bundaki felsefe ile mezcolmaz, hem a\u015f\u0131lanmaz, hem de t\u00e2bi’ olamaz.\u201d<\/p>\n

          Bedi\u00fczzaman, Eski Yunan\u2019dan g\u00fcn\u00fcm\u00fcze kadar gelen Bat\u0131 medeniyetinin olumsuz k\u00fclt\u00fcr dinamiklerini reddetmektedir. Bu itibarla, risalelerinin hepsinde Bat\u0131\u2019n\u0131n menfi k\u00fclt\u00fcr\u00fcne ait tezah\u00fcrleri ve bunlar\u0131n \u00e7a\u011fda\u015f \u0130slam k\u00fclt\u00fcr\u00fc \u00fczerinde b\u0131rakaca\u011f\u0131 muhtemel tesirleri ortadan kald\u0131rmaya y\u00f6nelik pek \u00e7ok konu g\u00f6ze \u00e7arpmaktad\u0131r. \u00dcstad Nurs\u00ee a\u00e7\u0131k\u00e7a m\u00fc\u015fahede etmi\u015ftir ki, \u00e7a\u011fda\u015f Bat\u0131 k\u00fclt\u00fcr\u00fc manaya kapal\u0131 ink\u00e2rc\u0131 bir felsefenin \u00fcr\u00fcn\u00fcd\u00fcr. Maddeci Bat\u0131, M\u00fcsl\u00fcman halklar\u0131n zaaf\u0131n\u0131, geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131 ve \u0130slam hakk\u0131ndaki bilgisizliklerini f\u0131rsat bilerek \u0130slam d\u00fcnyas\u0131nda d\u00fc\u015f\u00fcnce anar\u015fisi, korku, karga\u015fa, \u015f\u00fcphe ve ilhad ortam\u0131 haz\u0131rlamay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

          Ne var ki bu tutumu, Bat\u0131\u2019dan gelen her \u015feyi reddetti\u011fi \u015feklinde anla\u015f\u0131lmamal\u0131d\u0131r. Bedi\u00fczzaman Bat\u0131 felsefesini ikiye ay\u0131r\u0131r:<\/p>\n

          Birincisi: \u0130lahi vahye s\u0131rt\u0131n\u0131 d\u00f6nen ve ilhad \u00e7a\u011fr\u0131s\u0131nda bulunan ink\u00e2rc\u0131 felsefedir ki, bu tamamen materyalist ve dinsizdir. Hi\u00e7bir \u015fekilde kabul edilemez.<\/p>\n

          \u0130kincisi ise: Dine hizmet eden, sosyal hayat\u0131n emrinde \u00e7al\u0131\u015fan, ahlaki ve insani de\u011ferleri koruyup geli\u015ftiren, s\u0131nai ilerlemeye zemin haz\u0131rlayan m\u00fc\u2019min felsefedir. Bu felsefe Kur\u2019\u00e2n\u2019la bar\u0131\u015f\u0131k, hatta Kur\u2019\u00e2ni hikmetin hizmetk\u00e2r\u0131d\u0131r. Dolay\u0131s\u0131yla Kur\u2019\u00e2n\u2019la \u00e7eli\u015fmesi imkans\u0131zd\u0131r.<\/p>\n

          Bat\u0131 medeniyetinin bilimsel taraf\u0131na gelince, bu konuda Bedi\u00fczzaman \u0130slam\u2019\u0131n emirleri do\u011frultusunda varl\u0131ktaki kanunlar\u0131n\u0131 ke\u015ffedip onlardan istifade etmesini bilen ve onlar\u0131 do\u011fru de\u011ferlendirerek b\u00fct\u00fcn insanl\u0131\u011f\u0131 kucaklayacak \u00e7apta bir medeniyet kurmay\u0131 hedefleyen ideal bir M\u00fcsl\u00fcman gibi davranm\u0131\u015ft\u0131r. \u00dcstad Nurs\u00ee, M\u00fcsl\u00fcmanlar\u0131n kayna\u011f\u0131 ne olursa olsun modern sanayi, teknoloji ve bilime a\u00e7\u0131k olmalar\u0131 gerekti\u011fini vurgulam\u0131\u015ft\u0131r. O \u015f\u00f6yle demektedir:<\/p>\n

          \u201cVicdan\u0131n ziyas\u0131, ul\u00fbm-u diniyedir. Akl\u0131n nuru, f\u00fcnun-u medeniyedir. \u0130kisinin imtizac\u0131yla hakikat tecelli eder. O iki cenah ile talebenin himmeti pervaz eder. \u0130ftirak ettikleri vakit; birincisinde taassub, ikincisinde hile, \u015f\u00fcbhe tevell\u00fcd eder.\u201d<\/p>\n

          Bat\u0131c\u0131 ayd\u0131nlar dini ilimleri eskimi\u015f, modas\u0131 ge\u00e7mi\u015f ve fonksiyonerli\u011fini yitirmi\u015f olduklar\u0131 iddias\u0131yla sosyal hayattan \u00e7\u0131kar\u0131p atmak istiyorlard\u0131. Di\u011fer taraftan din \u00e2limleri ve dindar halk, modern ilmin baz\u0131 meselelerinin a\u00e7\u0131ktan a\u00e7\u0131\u011fa dinle \u00e7at\u0131\u015ft\u0131\u011f\u0131 gerek\u00e7esiyle \u00e7ocuklar\u0131n\u0131 modern okullardan uzakla\u015ft\u0131rmay\u0131 d\u00fc\u015f\u00fcn\u00fcyorlard\u0131.<\/p>\n

          Bedi\u00fczzaman ise bu iki grup aras\u0131nda uzla\u015ft\u0131r\u0131c\u0131 bir tutum sergilemi\u015f, k\u00f6pr\u00fcleri y\u0131kmak yerine yeni k\u00f6pr\u00fcler kurma d\u00fc\u015f\u00fcncesiyle hareket etmi\u015ftir. O, \u00e7a\u011f\u0131n\u0131 anlayan, gidece\u011fi y\u00f6n\u00fc bilen, yolunda dosdo\u011fru y\u00fcr\u00fcyen ve yitik hazinesini arayan orta, mutedil s\u0131n\u0131f\u0131 temsil ediyordu. Bedi\u00fczzaman, her iki d\u00fc\u015f\u00fcncenin mezc edilerek uyumlu bir \u015fekilde beraber g\u00f6t\u00fcr\u00fclmesi \u00e7a\u011fr\u0131s\u0131nda bulundu. O\u2019na g\u00f6re tabiat ilimleri ink\u00e2ra sebep de\u011fildir; aksine Allah\u2019a g\u00f6t\u00fcren birer vesiledir. Olsa olsa bu ilimleri \u00f6\u011freten kimseler ateist ve m\u00fclhid olabilirler.<\/p>\n

          Bedi\u00fczzaman\u2019\u0131n Bat\u0131, Bat\u0131l\u0131la\u015ft\u0131rma hareketleri ve Bat\u0131 medeniyeti hakk\u0131ndaki yakla\u015f\u0131mlar\u0131n\u0131 \u00f6zetlemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z bu b\u00f6l\u00fcm\u00fc, 1911 senesinde irad etti\u011fi Hutbe-i \u015eamiye\u2019sindeki \u015fu m\u00fcthi\u015f ifadelerle bitirmek istiyoruz:<\/p>\n

          \u201cAvrupa ve Amerika, Isl\u00e2miyetle h\u00e2miledir. G\u00fcn\u00fcn birinde bir \u0130sl\u00e2m\u00ee devlet do\u011furacak. Nas\u0131l ki Osmanl\u0131lar Avrupa ile h\u00e2mile olup bir Avrupa devleti do\u011furdu.\u201d<\/p>\n

          \u0130stikbalde Bat\u0131, Do\u011fu\u2019yu \u0130slam yoluyla fethederse garip kar\u015f\u0131lanmamal\u0131d\u0131r.<\/p>\n

          Bedi\u00fczzaman\u2019a G\u00f6re De\u011fi\u015fim Ve Yeniden Yap\u0131lanma, Abdullah Mahmud Tantavi, \u015eahdamar Yay\u0131nlar\u0131 adl\u0131 kitaptan al\u0131nm\u0131\u015ft\u0131r.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

          Allah-\u00fb Te\u00e2la, Kur\u2019\u00e2n-\u0131 Kerim\u2019de \u201cRabbin dileseydi b\u00fct\u00fcn insanlar\u0131 bir tek millet yapard\u0131.\u201d (H\u00fbd S\u00fbresi: 118) buyurmaktad\u0131r. \u0130htilaf tabii bir olgudur. Zira ak\u0131llar, anlay\u0131\u015flar, d\u00fc\u015f\u00fcnceler farkl\u0131 farkl\u0131d\u0131r. Bu da bir tek mesele etraf\u0131ndaki g\u00f6r\u00fc\u015f ve h\u00fck\u00fcmlerin \u00e7o\u011falmas\u0131na sebep olmaktad\u0131r. G\u00f6r\u00fc\u015f beyan eden \u015fah\u0131slar artt\u0131k\u00e7a ses farkl\u0131l\u0131klar\u0131 da artmaktad\u0131r. Ulema ihtilafa farkl\u0131 \u015fekillerde yakla\u015fm\u0131\u015flard\u0131r. Kimisi onu b\u00fct\u00fcn\u00fcyle …<\/p>\n","protected":false},"author":1,"featured_media":2825,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,123],"tags":[1606,85,205,1605,539],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4588"}],"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=4588"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4588\/revisions"}],"predecessor-version":[{"id":4590,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4588\/revisions\/4590"}],"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=4588"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4588"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4588"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}