B\u00fct\u00fcn b\u00fcy\u00fck davalar ve ulvi g\u00e2yeler, birtak\u0131m mahrumiyet, \u00e7ile ve \u0131zd\u0131rab\u0131n g\u00f6lgesinde bayrakla\u015f\u0131r. Hi\u00e7bir b\u00fcy\u00fck hakikat ve y\u00fcce ideal, s\u0131k\u0131nt\u0131 g\u00f6rmeden ve bir k\u0131s\u0131m mahrumiyetlere katlan\u0131lmadan elde edilmemi\u015ftir. Mesela; Seyyidin\u00e2 Hz. \u00c2dem, cennetten \u00e7\u0131kar\u0131lma, Habil’in \u00f6l\u00fcm\u00fc dolay\u0131s\u0131yla evlad ac\u0131s\u0131 \u00e7ekme ve hepsinden \u00f6te insanlara hak ve hakikat\u0131 anlatma gibi hayat\u0131n\u0131n \u00f6nemli karelerinde bir\u00e7ok sanc\u0131 ve \u0131zd\u0131rap \u00e7ekmi\u015ftir. Ama b\u00fct\u00fcn bu s\u0131k\u0131nt\u0131lar\u0131n\u0131n bir semeresi mahiyetinde, Cenab-\u0131 Hak ona “Safiyyullah” \u00fcnvan\u0131n\u0131 vermi\u015ftir.<\/p>\n Evet, Hz. \u00c2dem’den g\u00fcn\u00fcm\u00fcze kadar gelip ge\u00e7en peygamberlerin, Sahabenin ve ba\u015flar\u0131 y\u00fcce \u015fahikalar gibi heybetli ve dumanl\u0131, i\u00e7lerinde bin bir \u0131zd\u0131rab\u0131n kol gezdi\u011fi y\u00fcce rehberlerin \u00e7ile ve \u0131zd\u0131rap y\u00fckl\u00fc hayatlar\u0131 bize g\u00f6stermektedir ki, muvaffakiyetlere giden yollar, \u00e7epe\u00e7evre mahrumiyet engelleriyle sar\u0131lm\u0131\u015ft\u0131r.<\/p>\n \u2026\u2026\u2026\u2026.<\/p>\n Bedi\u00fczzaman (1873-1960).. 20. asr\u0131n insan\u0131n\u0131n kendisine muhta\u00e7 ve medyun oldu\u011fu bu b\u00fcy\u00fck \u00e7ileke\u015f, 1925’lerde Barla ya s\u00fcrg\u00fcn edilmi\u015f, bir k\u0131r bek\u00e7isiyle g\u00f6r\u00fc\u015fmesi bile \u00e7ok g\u00f6r\u00fclm\u00fc\u015f; hapishanelerde ve tehcir-i mutlaklarda ya\u015famaya zorlanm\u0131\u015ft\u0131r. Hatta d\u00fc\u015f\u00fcncelerine ket vurulmak istenerek eser yazmas\u0131na bile f\u0131rsat verilmemi\u015ftir. Fakat o b\u00fcy\u00fck m\u00fccadele insan\u0131, b\u00fct\u00fcn engellemelere ra\u011fmen t\u0131pk\u0131 vahyin yaz\u0131lmas\u0131nda oldu\u011fu gibi, eserlerini sigara k\u00e2\u011f\u0131tlar\u0131, tahta par\u00e7alar\u0131 gibi ibtida\u00ee malzemelere yazd\u0131rm\u0131\u015f ve o v\u00e2rid\u00e2t, bir yolu bulunup d\u0131\u015far\u0131 \u00e7\u0131kar\u0131larak \u00e7o\u011falt\u0131lm\u0131\u015ft\u0131r. \u0130mam-\u0131 \u00c2zam, \u0130mam-\u0131 Hanbel ve di\u011fer b\u00fcy\u00fckler gibi Bedi\u00fczzaman da, o saf ruha ve ula\u015fmak istedi\u011fi r\u0131za ufkuna y\u00fckselebilmek ve Efendimiz (s.a.s)’in b\u0131rakt\u0131\u011f\u0131 miras\u0131 al\u0131p asr\u0131m\u0131zdaki muhta\u00e7 sinelere ta\u015f\u0131yarak devam ettirebilmek i\u00e7in 28 sene \u00e7ile \u00e7ekmi\u015ftir.<\/p>\n Asr\u0131m\u0131z\u0131n ufkunu s\u00fcsleyen bu nur insan, \u201cSeksen k\u00fcsur senelik hayat\u0131mda d\u00fcnya zevki nam\u0131na bir \u015fey bilmiyorum. \u00d6mr\u00fcm harp meydanlar\u0131nda, esaret zindanlar\u0131nda, memleket mahkemelerinde, memleket hapishanelerinde ge\u00e7ti. Divan-\u0131 Harplerde bir cani gibi muamele g\u00f6rd\u00fcm, bir serseri gibi memleket memleket s\u00fcrg\u00fcne g\u00f6nderildim.\u201d s\u00f6z\u00fcyle \u00e7ileyle yo\u011frulmu\u015f seksen k\u00fcsur senelik \u00f6mr\u00fcn\u00fcn k\u0131sa bir serencamesini anlat\u0131r. Ba\u015f\u0131 y\u00fcce da\u011flar kadar y\u00fcksek ve dumanl\u0131 bu b\u00fcy\u00fck \u00e7ileke\u015fin, \u00e7ekti\u011fi \u0131zd\u0131rap ve amans\u0131z s\u0131k\u0131nt\u0131lar\u0131n verdi\u011fi bir ruh haletiyle s\u00f6ylemi\u015f oldu\u011fu “Zaman oldu ki, hayattan bin defa b\u0131kt\u0131m. E\u011fer dinim beni intihardan menetmeseydi, \u015fimdi Said, toprak olmu\u015ftu.” ifadeleri, d\u00fcnyada iken ukban\u0131n yama\u00e7lar\u0131nda dola\u015fan bir \u00e7ileke\u015f ruhun \u00e7ekmi\u015f oldu\u011fu \u00e7ile ve \u0131zd\u0131rab\u0131n derecesini g\u00f6stermesi bak\u0131m\u0131ndan \u00e7ok \u00f6nemlidir.<\/p>\n Di\u011fer bir husus ise, Cenab-\u0131 Hak, yapt\u0131rd\u0131\u011f\u0131 b\u00fcy\u00fck hizmetleri, nazarlar\u0131n tam olarak \u00e2hirete m\u00fcteveccih olmas\u0131 ve yap\u0131lan i\u015flerde Allah’\u0131n r\u0131zas\u0131ndan ba\u015fka bir \u015fey d\u00fc\u015f\u00fcn\u00fclmemesi i\u00e7in huz\u00fbzat-\u0131 nefsaniyeden uzak bir noktada yapt\u0131rmaktad\u0131r. Mesela, Bedi\u00fczzaman’\u0131 d\u00fc\u015f\u00fcnecek olursak, bir insan\u0131n harp meydan\u0131nda, kur\u015fun ya\u011fmuru alt\u0131nda yazd\u0131\u011f\u0131 bir eserin i\u00e7ine riyan\u0131n girmesi m\u00fcmk\u00fcn de\u011fildir. Zaten kendisi de bunu \u0130\u015f\u00e2r\u00e2t\u00fc’l-\u0130’caz isimli tefsirinin ba\u015f\u0131nda, “Eski Said, en dakik ve en ince olan nazm-\u0131 Kur’\u00e2n’daki i’cazl\u0131 olan \u00eecaz\u0131 beyan etti\u011fi i\u00e7in k\u0131sa ve ince d\u00fc\u015fm\u00fc\u015ft\u00fcr. Fakat \u015fimdi ise, Yeni Said nazar\u0131yla m\u00fctalaa ettim. Elhak, Eski Said’in b\u00fct\u00fcn hatiatiyle beraber \u015fu tefsirdeki tetkikat-\u0131 \u00e2liyesi, onun bir \u015f\u00e2heseridir. Yaz\u0131ld\u0131\u011f\u0131 vakit daima \u015fehid olmaya haz\u0131rland\u0131\u011f\u0131 i\u00e7in, h\u00e2lis bir niyet ile ve bel\u00e2\u011fat\u0131n kanunlar\u0131na ve ul\u00fbm-u Arabiyenin d\u00fcsturlar\u0131na tatbik ederek yazd\u0131\u011f\u0131 i\u00e7in hi\u00e7birini cerhedemedim.” ifadeleriyle itiraf etmektedir. Ayn\u0131 \u015fekilde Ahmed b. Hanbel M\u00fcsned’ini, Serahs\u00ee Mebsut’unu ve \u0130mam Gazali de eserlerini hep bu duygu ve d\u00fc\u015f\u00fcnce i\u00e7inde kaleme alm\u0131\u015flard\u0131r.<\/p>\n Evet, bak\u0131\u015flar\u0131nda ayd\u0131nl\u0131k, d\u00fc\u015f\u00fcncelerinde hikmet ve beyanlar\u0131nda hakikat n\u00fcm\u00e2yan olan bu ba\u015fy\u00fcce kametler, diriltici soluklar\u0131yla muhataplar\u0131n\u0131 her zaman ayd\u0131nlatm\u0131\u015flar ve ayd\u0131nlatmaya da devam edeceklerdir.<\/p>\n M.Fethullah G\u00fclen<\/strong><\/p>\n Prizma 3 adl\u0131 kitaptan al\u0131nt\u0131<\/p>\n