Cihan tarihinde hi\u00e7bir devir, bu asr\u0131n son yar\u0131s\u0131nda oldu\u011fu kadar teknik bulu\u015flarla dolu olmam\u0131\u015f, insano\u011flu da bu kadar madd\u00ee zenginli\u011fi bir arada g\u00f6rmemi\u015f ve bu seviyede teknolojik ref\u00e2ha ermemi\u015ftir. Ne var ki, insan\u0131n man\u00e2land\u0131r\u0131lmas\u0131, ihtiva etti\u011fi cevherler itibariyle yorumlanmas\u0131 ve led\u00fcnn\u00ee de\u011ferlerine g\u00f6re bir yere oturtulmas\u0131 bak\u0131m\u0131ndan da hi\u00e7bir \u00e7a\u011fda, bu d\u00f6nemde oldu\u011fu kadar teredd\u00fcde d\u00fc\u015f\u00fclmemi\u015f, z\u0131tla\u015fmalara gidilmemi\u015f ve belirsizlik i\u00e7inde kal\u0131nmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Bu asra do\u011fru gelinirken, b\u00fct\u00fcn ilim mahfillerine, varl\u0131k ve insana ait, o g\u00fcne kadar kabul edilen b\u00fct\u00fcn de\u011ferlerin tasfiyeye t\u00e2bi tutulaca\u011f\u0131 d\u00fc\u015f\u00fcncesi h\u00e2kimdi. Akl\u0131n her \u015feyi ayd\u0131nlataca\u011f\u0131, ilmin, varl\u0131k ve e\u015fya ile al\u00e2kal\u0131 topyek\u00fcn t\u0131kan\u0131kl\u0131klar\u0131 a\u00e7aca\u011f\u0131, fizik, kimya, astrofizik ve biyoloji gibi ilimlerin k\u00e2inat\u0131 bir ba\u015ftan bir ba\u015fa ke\u015ffedecekleri ve tabiata ait b\u00fct\u00fcn problemleri \u00e7\u00f6zecekleri vehmediliyordu. Oysa ki, aradan bunca y\u0131l ge\u00e7mi\u015f olmas\u0131na ra\u011fmen, hay\u00e2l edilen \u015feylerin tahakkuk etmesi bir yana, zan ve tahminlerin aksine \u00e7ok cidd\u00ee geli\u015fmeler oldu. Max Planck’den sonra ba\u015flay\u0131p, olduk\u00e7a h\u0131zl\u0131 bir tempoyla geli\u015fen “dalga mekani\u011fi” ve “\u00e7ekirdek fizi\u011fi”, her \u015feyi maddede arayanlar\u0131n ve e\u015fyay\u0131 bu\u011fulu bir cam arkas\u0131ndan seyredenlerin ilim sand\u0131klar\u0131 bitev\u00ee g\u00fcm\u00e2nlar\u0131n\u0131 y\u0131kt\u0131.. ve g\u00f6r\u00fcnen \u00e2lemin yan\u0131nda pek \u00e7ok g\u00f6r\u00fcnmeyen \u00e2lemlerin bulunabilece\u011fi ger\u00e7e\u011fini de ortaya koydu. Bug\u00fcn art\u0131k, parampar\u00e7a olan, zaman-mek\u00e2n-madde-enerji f\u00e2nusu, kulaklar\u0131m\u0131za al\u0131\u015fageldi\u011fimiz \u015feylerden farkl\u0131 man\u00e2lar f\u0131s\u0131ld\u0131yor.. ve \u00e2det\u00e2 bizi, yeni anlay\u0131\u015f, yeni izah ve yeni yorumlara zorluyor. Y\u0131llardan beri ilim yuvalar\u0131 \u00fczerindeki h\u00e2kimiyetlerini devam ettiren bizim s\u00e2ir fi’l-men\u00e2m “uyur-gezer” entellerimiz, yar\u0131m as\u0131r \u00f6nceki bayat \u015feyleri say\u0131klayadursunlar, d\u00fcnya k\u00f6kl\u00fc de\u011fi\u015fmelerin a\u011f\u0131nda ve yepyeni yap\u0131lanmalara gebe. Varoldu\u011fu g\u00fcnden bu yana, \u00f6l\u00fcm anaforlar\u0131 etraf\u0131nda, hep \u015f\u00fcphe ve ku\u015fku soluklay\u0131p duran determinizm, bug\u00fcn ifl\u00e2h etmeyen bir girdap i\u00e7inde son s\u00f6zlerini s\u00f6yl\u00fcyor.. daha do\u011farken, anomali olarak do\u011fan materyalizm, babas\u0131n\u0131n ret ve ink\u00e2r\u0131na u\u011frad\u0131ktan sonra, anas\u0131n\u0131n sar\u0131p-sarmalay\u0131p bir kilise bah\u00e7esine b\u0131rakmas\u0131n\u0131n hissettirdi\u011fi nesepsizlik duygusuyla iki b\u00fckl\u00fcm.. z\u00e2ten kom\u00fcnizmin, yalanc\u0131 sem\u00e2v\u00ee kuleleri \u00e7oktan yerle bir oldu ve onun yede\u011finde hayat\u0131 yorumlayanlar gidip hezimet gayy\u00e2lar\u0131n\u0131 boylad\u0131…<\/p>\n\n\n\n

Evet, bir yandan b\u00f6yle t\u00e2rih\u00ee yalanlar, zaman\u0131n tefsiriyle ger\u00e7ek yorumlar\u0131n\u0131 bulup birer birer tasfiye olurken, di\u011fer yandan da, metafizik ve metapsi\u015fik geli\u015fmeler, be\u015f duyu \u00e7eperlerini zorlaya zorlaya onda \u00fcst\u00fcste gedikler meydana getirerek d\u00fc\u015f\u00fcnce hayat\u0131nda yeni ufuklar a\u00e7maya ba\u015flad\u0131. Orta\u00e7a\u011fda d\u00fcnyan\u0131n belli bir kesimi e\u015fya ve h\u00e2diselere hi\u00e7 mi hi\u00e7 iltifat etmedi\u011fi, iltifat etmek bir yana, ilim-irfan yuvalar\u0131n\u0131n yerine sihir, keh\u00e2net ve fal\u0131n tedris edildi\u011fi hur\u00e2feh\u00e2neler ik\u00e2me etti\u011fi i\u00e7in, daha sonraki \u00e7a\u011flarla ba\u015fa \u00e7\u0131kamam\u0131\u015f ve devrilip gitmi\u015fti.. \u015fu son \u00e7a\u011f ise, g\u00f6kleri ve g\u00f6kler \u00f6tesini b\u00fct\u00fcn\u00fcyle defterden sildi\u011fi ve yery\u00fcz\u00fcne tak\u0131l\u0131p kald\u0131\u011f\u0131 i\u00e7in bu g\u00fcne kadar hep s\u00fcr\u00fcm s\u00fcr\u00fcm s\u00fcr\u00fcnd\u00fc.. \u015fimdilerde ise kendi tezatlar\u0131n\u0131n girdab\u0131yla i\u00e7 i\u00e7e ve \u00e2det\u00e2 bir karadelikler a\u011f\u0131nda.<\/p>\n\n\n\n

Evet, \u00f6mr\u00fcn\u00fc, tabiat\u0131 tahlil ve yorumlamaya vakfetmi\u015f bu d\u00f6nemin materyalist ve b\u00f6n insan\u0131, kendi \u00f6z\u00fcyle, kendi man\u00e2s\u0131yla hi\u00e7 mi hi\u00e7 ilgilenmedi\u011fi gibi, Rabb’iyle m\u00fcnasebetlerinde de s\u0131\u011f kald\u0131\u011f\u0131, hatta b\u00fct\u00fcn b\u00fct\u00fcn tabiata, e\u015fyaya ve akl\u0131n oyunlar\u0131na teslim oldu\u011fu i\u00e7in bir bunal\u0131mlar “f\u00e2sit d\u00e2ire”si i\u00e7ine girdi. Ne ac\u0131d\u0131r ki, ilim ve teknolojinin deste\u011finde, tabak\u00e2t-\u0131 be\u015fer \u00e7ap\u0131ndaki um\u00fbm\u00ee \u00e7alkant\u0131lar\u0131n, menfaat ve \u00e7\u0131kar u\u011frunda k\u0131ran k\u0131rana bo\u011fu\u015fmalar\u0131n, vah\u015f\u00eelere rahmet okutturacak \u015fekilde kan d\u00f6kmelerin, kana girmelerin tabi\u00ee g\u00f6r\u00fcld\u00fc\u011f\u00fc bu kanl\u0131 devrede, bizim zavall\u0131 entelijansiyam\u0131z k\u00f6r-k\u00fct\u00fck bat\u0131 hayran\u0131 ya\u015f\u0131yordu. Onun bat\u0131 yama\u00e7lar\u0131nda b\u00f6yle bir “m\u00e2\u015fuk-u me\u00e7h\u00fbl” ad\u0131na t\u00fcrk\u00fcler s\u00f6yleyerek yan\u0131p-yak\u0131lmas\u0131na muk\u00e2bil, garb\u0131 o \u00fcrperten ruhu ile tan\u0131m\u0131\u015f Bergson, Boutroux, Hamlin ve daha niceleri ilim ve tekni\u011fin her meseleyi halledemeyece\u011fini il\u00e2n ediyor, onlar\u0131 sorguluyor, bat\u0131y\u0131 \u0131rgal\u0131yor ve modern \u00e7a\u011f\u0131n b\u00fct\u00fcn tabular\u0131na kar\u015f\u0131 y\u0131\u011f\u0131nlar\u0131 uyarmaya \u00e7al\u0131\u015f\u0131yorlard\u0131 ki; biz de b\u00f6yle bir uyan\u0131\u015f\u0131n ve hele kendini b\u00fct\u00fcn kesimlerde hissettirecek \u015fekildeki bir uyan\u0131\u015f\u0131n \u00f6mr\u00fc “25” sene ya var ya da yok.<\/p>\n\n\n\n

Evet, ge\u00e7 de olsa, nihayet bizde de, bug\u00fcne kadar s\u0131ms\u0131k\u0131 ba\u011fl\u0131 bulundu\u011fumuz o acayip tecr\u00fcb\u00ee d\u00fc\u015f\u00fcnceden “deneysellik” o putla\u015ft\u0131r\u0131lan pozitivizmden, o tuhaf akliyecilikten “rasyonalizm”; a\u015fka ve kalb\u00ee hayata; tabiata ba\u011fl\u0131l\u0131ktan da r\u00fbh\u00e2n\u00eeli\u011fe ve uhrev\u00eeli\u011fe do\u011fru h\u0131zl\u0131 bir y\u00f6neli\u015f hissedilmeye ba\u015flad\u0131. Bu y\u00f6neli\u015fin hedefine ula\u015fmas\u0131 ise, Allah’a, ahirete ve fizik \u00f6tesine inananlar\u0131n, materyalistlere ve tabiat\u00e7\u0131lara galebe \u00e7almalar\u0131yla ger\u00e7ekle\u015fecektir.. ve bu galebe ayn\u0131 zamanda; y\u0131llar\u0131n ma\u011f-d\u00fbru, mahk\u00fbmu m\u00fc’minlerin ma’k\u00fbs kaderlerini de de\u011fi\u015ftirecek en b\u00fcy\u00fck zaferlerden biri olacakt\u0131r.<\/p>\n\n\n\n

\u00c7eyrek as\u0131rdan beri bizim neslimiz, her yerde bu zafer esintileri alt\u0131nda tabiatperestli\u011fin; dolay\u0131s\u0131yla da ilm\u00ee maddecili\u011fin iflas ve hez\u00eemetini m\u00fc\u015f\u00e2hede ede ede, bunca zamand\u0131r r\u00fbhun, r\u00fbh\u00e2niy\u00e2t\u0131n\u0131, metafizi\u011fin, psikolojinin yerine ik\u00e2me edilmek istenen o azg\u0131n ak\u0131lc\u0131l\u0131k, o her \u015fey olma iddias\u0131ndaki ilimcilik, kendi sahalar\u0131ndaki yeni tespit ve yeni tecr\u00fcbelerin a\u011f\u0131na al\u0131narak iddialar\u0131 s\u0131n\u0131rland\u0131r\u0131ld\u0131 ve a\u011f\u0131zlar\u0131na da fermuar vuruldu.<\/p>\n\n\n\n

Ne var ki, \u00e7a\u011flar boyu, belli bir d\u00fcnya taraf\u0131ndan hep h\u00fcsn-\u00fc kab\u00fbl g\u00f6rm\u00fc\u015f ve \u00e2det\u00e2 bir il\u00e2h gibi alk\u0131\u015flanm\u0131\u015f bu \u015f\u0131mar\u0131k ilimcilik, bu aptalca ak\u0131lc\u0131l\u0131k, “nefs-i emm\u00e2re”den kurtulmu\u015f ruhlarda, \u00e2s\u00e2b, hassasiyet ve damar gibi mekanizmalar, nefsin firavunlu\u011funa vek\u00e2let ettikleri gibi, bunlar da teknik ve teknolojinin kef\u00e2leti alt\u0131nda daha bir s\u00fcre mevh\u00fbm rub\u00fbbiyetlerini devam ettirece\u011fe benzerler. Ama bu, kat’iyyen uzun s\u00fcrmeyecektir; zira, bug\u00fcn art\u0131k y\u00fczelli ya\u015f\u0131na ula\u015fm\u0131\u015f bat\u0131 k\u00fclt\u00fcr\u00fc ve bat\u0131 medeniyetinin, kendi kendine verdi\u011fi man\u00e2 b\u00fct\u00fcn\u00fcyle de\u011fi\u015fmeye y\u00fcz tutmu\u015ftur. 19. asr\u0131n yar\u0131s\u0131ndan itib\u00e2ren ba\u015flay\u0131p, d\u00fc\u015fe-kalka bug\u00fcnlere kadar gelip ula\u015fan ve bir k\u0131s\u0131m m\u00fcsta\u011friplerce hakikat \u00f6l\u00e7\u00fcs\u00fc say\u0131lan nesnelerin \u00e7o\u011fu \u015fimdilerde, itibarlar\u0131n\u0131 yitirmi\u015f, g\u00f6zden d\u00fc\u015fm\u00fc\u015f ve yerlerini birer birer ba\u015fka de\u011ferlere b\u0131rakmaya ba\u015flam\u0131\u015flard\u0131r.<\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde sadece \u0130sl\u00e2m d\u00fcnyas\u0131ndaki d\u00fc\u015f\u00fcn\u00fcrler de\u011fil; bat\u0131n\u0131n cins kafalar\u0131 da Allah’a ve dine y\u00f6neliyor ve bu y\u00f6neli\u015fi de insan olman\u0131n ve s\u00e2lim d\u00fc\u015f\u00fcnmenin gere\u011fi say\u0131yorlar. Bug\u00fcn \u015fairlerin ve ruh\u00e7u filozoflar\u0131n yan\u0131nda, tabiat \u00e2limleri, hatta materyalistler ve bir k\u0131s\u0131m eski marksistler bile, s\u00fcrekli fizik\u00f6tesi aray\u0131\u015flar\u0131yla yeni bir bak\u0131\u015f z\u00e2viyesi pe\u015findeler.<\/p>\n\n\n\n

Ke\u015fke Kur’\u00e2n arayan bu g\u00f6n\u00fcllere, Kur\u00e2n’la gelen mesaj\u0131, O’nun kendi soluklar\u0131 seviyesinde sunabilseydik.! Herhalde bu mesaj onlarda bir sayha ve ses \u015foku te’siri icr\u00e2 edecekti. Ses bu kadar c\u0131l\u0131z, temsil bu kadar zay\u0131f, samimiyet bu kadar y\u0131k\u0131k-d\u00f6k\u00fck, “d\u00fc\u015fman bu kadar kav\u00ee, t\u00e2li’de bu kadar zeb\u00fbn” oldu\u011fu halde, d\u00fcnden bug\u00fcne Philip Hitti, Jean-Paul Raux, George Bernard, Fyodor Dostoyevski, G.M. Rodwe\u0131, Edward Montel, Descartes, Voltaire, John Davenport, Lamark, Paskal, Dr. Gustave Le Bon, V. Hugo, Carlyle, E. Renan gibi y\u00fczlerce ilim, d\u00fc\u015f\u00fcnce ve sanat adam\u0131 O’nun ha\u015fyet t\u00fcten meh\u00e2betli iklimi kar\u015f\u0131s\u0131nda iki b\u00fckl\u00fcm olup yerlere kadar e\u011fildiler. Bunca dev\u00e2s\u00e2 k\u00e2metin, Kur’\u00e2n ve S\u00e2hib-i Kur’\u00e2n hakk\u0131ndaki o muhte\u015fem itiraflar\u0131, o g\u00fcr\u00fcl g\u00fcr\u00fcl kabul g\u00f6ren soluklar\u0131, yar\u0131m as\u0131r \u00f6nceki bat\u0131 temerr\u00fcd\u00fcn\u00fc esas al\u0131p ve onlar\u0131n arkas\u0131nda aptalca saf ba\u011flay\u0131p duran bizim entelijansiyam\u0131z i\u00e7in ne m\u00fcthi\u015f bir \u015famard\u0131r!<\/p>\n\n\n\n

Kur\u00e2n’\u0131n, her biri bir h\u00fcccet has talebelerinin d\u00fc\u015f\u00fcnce ve beyanlar\u0131 mahf\u00fbz, d\u00fcnyan\u0131n de\u011fi\u015fik yerlerinde ne\u015f’et eden bu en se\u00e7kin dima\u011flar\u0131n, bu en \u00e2te\u015f\u00een\u00ee zek\u00e2lar\u0131n, Allah’a ve im\u00e2na y\u00f6neli\u015fleri, mukavemetsiz, zay\u0131f, beden varl\u0131\u011f\u0131 m\u00fclhitlerin, s\u0131k\u0131\u015ft\u0131klar\u0131nda “el-am\u00e2n Allah’\u0131m!” diye ba\u011f\u0131r\u0131p-\u00e7a\u011f\u0131rmalar\u0131 \u015feklindeki \u00fcmitsizlik, \u00e7aresizlik ve deh\u015fet psikolojisine de hamledilmemelidir, evvel\u00e2, modern bat\u0131, bug\u00fcn sahip bulundu\u011fu imk\u00e2nlar\u0131 itibariyle \u00e7aresizler d\u00fcnyas\u0131 say\u0131lamayaca\u011f\u0131 gibi, bu d\u00fcnyada yeniden dine d\u00f6nen ayd\u0131nlar\u0131 da \u015fa\u015fk\u0131nlar ve \u015foke olmu\u015f insanlar listesine almam\u0131z m\u00fcmk\u00fcn de\u011fildir.<\/p>\n\n\n\n

\u00c7a\u011f\u0131m\u0131zda din\u00ee duygu ve din\u00ee d\u00fc\u015f\u00fcncenin yeniden \u00f6n pl\u00e2na \u00e7\u0131kmas\u0131, ne \u015fundan ne de bundan; o, insan\u0131n kendi kendini yeniden idrak etmesinden Allah’a olan ihtiyac\u0131ndan ve Allah’s\u0131z edemeyece\u011fi hakikat\u0131ndan; yani vicdan\u0131n sesinin duyulmas\u0131ndan, varl\u0131\u011f\u0131n perde arkas\u0131 s\u0131rlar\u0131n\u0131n d\u0131\u015far\u0131ya s\u0131zmas\u0131ndan, Allah rahmetinin g\u00f6n\u00fcllerimizde bir kere daha perdesiz, h\u00e2ilsiz hissedilmesinden kaynaklanmaktad\u0131r.<\/p>\n\n\n\n

Asl\u0131nda ger\u00e7ek bir ilim adam\u0131 ve ger\u00e7ek bir m\u00fctefekkirin inan\u00e7s\u0131z olmas\u0131 ve hele Allah’\u0131 kabul etmemesi anla\u015f\u0131l\u0131r gibi de\u011fildir. Bir kere, “Z\u00e2t-\u0131 Ul\u00fbhiyyet”i ink\u00e2r etmek i\u00e7in varl\u0131\u011f\u0131n perde \u00f6n\u00fc, perde arkas\u0131 her haline \u0131tt\u0131l\u00e2’ \u015fartt\u0131r. Hi\u00e7 kimse b\u00f6yle k\u00fcll\u00ee bir bilgiye s\u00e2hip bulundu\u011funu iddia edemeyece\u011fine g\u00f6re ink\u00e2ra, c\u00e2hilce ve aceleden verilmi\u015f bir karar nazar\u0131yla bak\u0131labilir. Bu itibarlad\u0131r ki, Allah’a inanmak de\u011fil, O’nu kabul etmemek insan\u0131n boyunu a\u015fan bir mevz\u00fbdur.<\/p>\n\n\n\n

Bizdeki birbu\u00e7uk as\u0131rl\u0131k m\u00fcsta\u011friplerin, o anla\u015f\u0131lmaz tuhafl\u0131klar\u0131ndan vazge\u00e7erek bu ger\u00e7e\u011fi anlamalar\u0131n\u0131 ne kadar arzu ederdim…<\/p>\n\n\n\n

Fethullah G\u00fclen, S\u0131z\u0131nt\u0131, Eyl\u00fcl 1991, Cilt 13, Say\u0131 153<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Cihan tarihinde hi\u00e7bir devir, bu asr\u0131n son yar\u0131s\u0131nda oldu\u011fu kadar teknik bulu\u015flarla dolu olmam\u0131\u015f, insano\u011flu da bu kadar madd\u00ee zenginli\u011fi bir arada g\u00f6rmemi\u015f ve bu seviyede teknolojik ref\u00e2ha ermemi\u015ftir. Ne var ki, insan\u0131n man\u00e2land\u0131r\u0131lmas\u0131, ihtiva etti\u011fi cevherler itibariyle yorumlanmas\u0131 ve led\u00fcnn\u00ee de\u011ferlerine g\u00f6re bir yere oturtulmas\u0131 bak\u0131m\u0131ndan da hi\u00e7bir \u00e7a\u011fda, bu d\u00f6nemde oldu\u011fu kadar teredd\u00fcde …<\/p>\n","protected":false},"author":1,"featured_media":4619,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,1189],"tags":[23,1278],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4634"}],"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=4634"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4634\/revisions"}],"predecessor-version":[{"id":4635,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4634\/revisions\/4635"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/4619"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4634"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4634"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4634"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}