Eski Said\u2019in \u2018ruh\u00ee buhran\u2019la ba\u015flayan ve Yeni Said\u2019in tahkiki imanla ta\u00e7lanan seyr \u00fc s\u00fcl\u00fbk ser\u00fcveni g\u00f6steriyor ki:<\/p>\n
\u0130nsan\u0131 buhrana sokan inkisarlar, onun insaniyet hakikatini kaplam\u0131\u015f olan gaflet perdelerini veya duvarlar\u0131n\u0131 da parampar\u00e7a ediyorlar. En b\u00fcy\u00fck inkisarlar, inki\u015faflar\u0131n ate\u015fleyeni oluyor. \u00c7\u00fcnk\u00fc karanl\u0131\u011f\u0131n dibine \u00e7ak\u0131lmak, bir \u00e7akmak gibi idrake \u00e7akar ve \u00e7\u0131kan k\u0131v\u0131lc\u0131m \u015fuuru ate\u015fler ve kalpte bir ayd\u0131nlanma ba\u015flar. Dibe \u00e7ak\u0131lmak, \u00e7akmak i\u015flevi g\u00f6r\u00fcr. Her dibe \u00e7ak\u0131lan\u0131n kafas\u0131nda bir \u00e7akmak \u00e7akar, fakat yanan \u0131\u015f\u0131\u011fa tabi olmak veya olmamak, kulun meyline bakar. Kul se\u00e7imini \u0131\u015f\u0131ktan de\u011fil, karanl\u0131ktan yana yaparsa, i\u015fi bitmi\u015f olur. S\u00fcl\u00fbk s\u00fcreci, karanl\u0131k, ayd\u0131nl\u0131k, fark\u0131ndal\u0131k ve nihayet furkanl\u0131k ile ta\u00e7lan\u0131r.<\/p>\n
\u00c7amuru misk \u00fc amber sanmak, idrake \u00e7akan \u00e7akma\u011f\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131 izlemeyenlerin, vicdanlar\u0131n\u0131 b\u00fckerek susturmalar\u0131 sonras\u0131 evrildikleri kendini inand\u0131rarak kand\u0131rma gaflet-i muzaaf\u0131d\u0131r. Ba\u015fkas\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131yla (!) ayd\u0131nland\u0131\u011f\u0131n\u0131 san\u0131p y\u0131llarca kendini kand\u0131rmaktansa, kendi \u0131\u015f\u0131\u011f\u0131n\u0131 bulmak i\u00e7in karanl\u0131\u011f\u0131n dibine dalmak ve oradan hakikat-i insaniyenin \u0131\u015f\u0131\u011f\u0131yla rahm-i kalbinden yeniden do\u011fmak ve kendi olarak var olmak daha hay\u0131rl\u0131d\u0131r. I\u015f\u0131k, karanl\u0131\u011f\u0131n ba\u011fr\u0131ndan y\u00fckselir.<\/p>\n
Bedi\u00fczzaman\u2019\u0131n dedi\u011fi gibi, \u201cKendisinde nur olmayan bir insan, muhitinde bulunan nurdan istifade eder<\/em>.\u201d[1]<\/a> E\u011fer ba\u015fkas\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131 ger\u00e7ekten \u0131\u015f\u0131k ise ve ger\u00e7ekten onunla ayd\u0131nlan\u0131l\u0131yorsa ve bu bir kendini kand\u0131rma de\u011filse, tabii ki \u0131\u015f\u0131k nereden gelirse gelsin, ba\u015f g\u00f6z \u00fcst\u00fcne kabul edilir, ama i\u00e7in \u0131\u015f\u0131\u011f\u0131, en iyisidir; \u00e7\u00fcnk\u00fc ki\u015finin kendisine aittir.<\/p>\n \u0130nsan\u0131n harek\u00e2t\u0131 temay\u00fcllerine ve meyillerine dayan\u0131r, onlar da \u00e7ok hassas ince \u00f6l\u00e7\u00fclerle \u015fekillenir, derecelenirler. Peki iyi ve k\u00f6t\u00fcn\u00fcn mili birimlerle belirlendi\u011fi bir hayatta terazilerdeki k\u00fc\u00e7\u00fcc\u00fck bir dengesizlik \u00e7akmak \u0131\u015f\u0131klar\u0131nda fark edilebilir mi? Elbette her meselede istikameti g\u00f6steren hidayet \u0131\u015f\u0131\u011f\u0131, kalbin hissiyat ve letaifinden birine mutlaka yans\u0131r. Se\u00e7imi meyiller belirler. Hakikat derdi olan, uzak da g\u00f6r\u00fcnse \u0131\u015f\u0131\u011fa meyleder. Yetersiz olanlar\u0131n veya konformist s\u00fcr\u00fclerin ‘hakikat b\u00fck\u00fcc\u00fc meleyi\u015fleri’ni de\u011fil, i\u00e7indeki o hususi rabbinin \u0131\u015f\u0131\u011f\u0131n\u0131 izler.<\/p>\n H\u00e2d\u00ee ismi, insan\u0131n b\u00fct\u00fcn uzuvlar\u0131n\u0131n istikamet \u00e7izgisine y\u00f6nelik hidayet \u0131\u015f\u0131\u011f\u0131n\u0131 her birine mahsus olmak \u00fczere kalbe\/beyne g\u00f6nderdi\u011fi gibi, ba\u015f\u0131na gelen her bir olayda da istikameti g\u00f6steren \u0131\u015f\u0131\u011f\u0131 mutlaka g\u00f6nderir. Aksi, b\u00fct\u00fcn \u015f\u0131klar\u0131 yanl\u0131\u015f olan \u00e7oktan se\u00e7meli bir imtihan sorusuna d\u00f6ner. Belki de en ayd\u0131nl\u0131k, en uyand\u0131r\u0131c\u0131 \u0131\u015f\u0131k, karanl\u0131\u011f\u0131n dibine \u00e7ak\u0131lma an\u0131nda idrake \u00e7akan \u0131\u015f\u0131kt\u0131r, \u00e7\u00fcnk\u00fc en \u015fiddetli, en sert bir \u00e7ak\u0131l\u0131\u015f\u0131n \u00e7akma\u011f\u0131yla yanm\u0131\u015ft\u0131r; ve son \u0131\u015f\u0131kt\u0131r, k\u00f6pr\u00fcden \u00f6nce son \u00e7\u0131k\u0131\u015ft\u0131r. Sonras\u0131nda kalp ya a\u00e7\u0131l\u0131r ya m\u00fch\u00fcrlenir.. Bazen on y\u0131lda bir ancak m\u00fch\u00fcr s\u00f6k\u00fclebilir.<\/p>\n \u015eu da var ki; k\u00f6pr\u00fcden \u00f6nceki \u00e7\u0131k\u0131\u015flar\u0131n \u00e7o\u011fu i\u015faretsizdir, belki son \u00e7\u0131k\u0131\u015fa i\u015faret olacak bir his gelir ama belki de orada derinden kader h\u00fckm\u00fcn\u00fc verir. M\u00fchr\u00fcn kalbe bas\u0131lmas\u0131 ile i\u015flemesi aras\u0131nda fark vard\u0131r; bas\u0131lmas\u0131 da, i\u015flemesi de kalp sahibinin bu i\u015fleme sebep k\u00f6t\u00fcl\u00fckleri \u0131srarla i\u015flemesi neticesidir. \u00d6lmedik\u00e7e \u00fcmit hep vard\u0131r.<\/p>\n Kalbin m\u00fch\u00fcrlenmesi[2]<\/a>, bir kahr-\u0131 ilah\u00eedir. el-Kahh\u00e2r, neticesi cemal-i hidayete \u00e7al\u0131\u015fan bir celal\u00ee isimdir; el-H\u00e2d\u00ee isminin \u00f6n\u00fcndeki engelleri kahreder. Kahra u\u011frayan ki\u015fi o anda e\u011fer \u00f6lecekse, \u00e2n\u0131nda her yeri hidayet \u0131\u015f\u0131\u011f\u0131yla dolar, amma i\u015f i\u015ften ge\u00e7mi\u015ftir; gargara h\u00e2linde iman kabul edilmez. Yok, \u00f6lmeyecekse, peri\u015fan halde hidayetle y\u00fczle\u015fir; al\u0131r veya almaz.<\/p>\n Kahh\u00e2r isminin m\u00fclk \u00e2lemindeki tecellisi, kimi\/neyi kahretti\u011fine g\u00f6re zahiren hay\u0131r veya \u015fer g\u00f6r\u00fcnebilir. Fakat melek\u00fbt cihetiyle daima g\u00fczeldir. \u201cMelekutiyet ciheti her\u015feyde g\u00fczeldir. \u015eu cihette esbab\u0131n tesiri yoktur. Vahdet \u00f6yle ister. Hatt\u00e2 hayat ve ruh ve nur ve v\u00fccut, iki vecihleri \u015feffaf ve g\u00fczel oldu\u011fundan, m\u00fclken ve melek\u00fbten vas\u0131tas\u0131z dest-i kudretten \u00e7\u0131k\u0131yorlar.\u201d (Nurs\u00ee, Mesnev\u00ee-i Nuriye – Nokta – s.1371).<\/p>\n Kahh\u00e2r ismi, kahriyet tecellisi ile, keffaret veya zecr olarak kahretti\u011fi ki\u015fideki hidayete m\u00e2ni perdeleri tamamen kald\u0131r\u0131r ve o ki\u015fiden ibret alacaklar\u0131n zihinlerindeki\/kalplerindeki perdeleri ise aralar. Celalli kahr\u0131n sonu da cemaldir. Kahhar ismi de Rahman ismi gibi mutlak manas\u0131yla her \u015feyi ku\u015fat\u0131r ama zaman\u0131 geleni kahreder, gelmeyenler tecelli etmez. K\u00e2inatta k\u00f6t\u00fcl\u00fck de\u011fil, iyilik as\u0131ld\u0131r. Allah’\u0131n b\u00fct\u00fcn isimleri iyidir, cel\u00e2lileri de sonu\u00e7lar\u0131yla iyidir; \u00e7arp\u0131lanlar\u0131n sonlar\u0131 bir a\u00e7\u0131dan k\u00f6t\u00fc de olsa iyidir.<\/p>\n Hidayet denen \u015feyin hakikati, insan\u0131n kendi i\u00e7indeki bir ilah\u00ee ayd\u0131nl\u0131kt\u0131r. D\u0131\u015ftan gelen etkiler, o \u0131\u015f\u0131\u011f\u0131 ortaya \u00e7\u0131karmak i\u00e7indir. \u0130\u00e7 \u0131\u015f\u0131\u011f\u0131 olmayan olmaz; bu, esma-i h\u00fcsna halitas\u0131 olan mahiyet-i insaniyeye terstir, dinin teklif edilmesine z\u0131t d\u00fc\u015fer. Kimi i\u00e7 \u0131\u015f\u0131\u011f\u0131na uyar, kimi de azar.<\/p>\n Firavun’un Kahhar ismiyle \u00f6lmesi, son anda da olsa hakk\u0131 ve hidayeti fark edip hem de iman etmesine sebep olmu\u015ftur, ancak iman\u0131 kabul edilmemi\u015ftir. E\u011fer yata\u011f\u0131nda kafir olarak \u00f6lseydi, bundan da mahrum kalacakt\u0131. Be\u015f-on sene \u00f6nce veya sonra \u00f6lmek, \u00e7ok da \u00f6nemli de\u011fil.<\/p>\n T\u00fcm mucizeler gibi K\u0131z\u0131ldeniz\u2019in yar\u0131lmas\u0131, Firavun\u2019un akl\u0131nda bir pencere a\u00e7m\u0131\u015ft\u0131r ve i\u00e7ine bir \u0131\u015f\u0131k s\u0131zm\u0131\u015ft\u0131r. Ne var ki o, \u0131\u015f\u0131\u011fa ra\u011fmen karanl\u0131\u011f\u0131 tercih etmi\u015f ve kinine\/h\u0131rs\u0131na yenik d\u00fc\u015ferek Hz Musa’n\u0131n pe\u015fine d\u00fc\u015fm\u00fc\u015ft\u00fcr. Bo\u011fulaca\u011f\u0131 son anda imana gelmi\u015ftir ama i\u015f i\u015ften ge\u00e7mi\u015ftir. B\u00f6ylece itiraza mazereti kalmam\u0131\u015ft\u0131r. Kahra ve cezaya m\u00fcstahak olmu\u015ftur.<\/p>\n \u0130nsan \u00f6ld\u00fcr\u00fcl\u00fcrken bile ni\u00e7in \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc bilmek ister. En a\u011f\u0131r\u0131, ni\u00e7in \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc bilmemektir. \u00d6ld\u00fcr\u00fcrken ni\u00e7in \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc s\u00f6ylememek, \u00f6ld\u00fcr\u00fclene \u00f6l\u00fcmden beter ceza olur. Herkes gibi s\u0131radan bir ac\u0131yla k\u00e2fir olarak \u00f6lmektense, son anda hidayeti kabul ederek \u00f6lmek ye\u011fdir. Firavunun son \u00e2nda imana gelerek ve ni\u00e7in helak oldu\u011funu bilerek \u00f6lmesi, hi\u00e7birinden habersiz bir k\u00e2fir-i e\u015fedd-i g\u00e2fil olarak \u00f6lmesinden hakk\u0131nda daha hay\u0131rl\u0131 olmu\u015ftur.<\/p>\n Sonu\u00e7:<\/p>\n Olanda hay\u0131r vard\u0131r. \u0130nkisar ve buhran istenmez, fakat gelirse de tahamm\u00fcl edilir, getirdi\u011fi hayra odaklan\u0131l\u0131r. \u0130nkisarlarla gelen buhranlar\u0131, ruh\u00ee daralmalar\u0131, olabilecek en hay\u0131rl\u0131 istikamette de\u011ferlendirmek laz\u0131md\u0131r. Nitekim iyi taraf\u0131ndan bakanlar i\u00e7in \u00e7ok b\u00fcy\u00fck inki\u015faflara, tahkiki imana ve kem\u00e2l\u00e2ta vesile olur. \u015eerden hay\u0131r \u00e7\u0131kar ve \u00e7\u0131kt\u0131\u011f\u0131nda en hay\u0131rl\u0131s\u0131 olmu\u015f olur. K\u00fcf\u00fcrden \u00e7\u0131kan iman, zulmetten \u00e7\u0131kan nur ve buhrandan \u00e7\u0131kan huzur gibisi yoktur. Olan olmu\u015ftur. Olmas\u0131 gereken midir de olmu\u015ftur veya de\u011filmi\u015ftir. Bunun pratikte hi\u00e7bir faydas\u0131 yoktur. \u0130tiraz ile zaman ve hadiseler bir saniye bile geriye al\u0131namazlar.<\/p>\n \u0130nsan i\u00e7in buhranla gelen huzur, \u015fu hakikate imandad\u0131r: \u201cHer\u015fey ya hakikaten g\u00fczeldir, ya bizzat g\u00fczeldir, veya neticeleri itibar\u0131yla g\u00fczeldir. Ve bu g\u00fczellik, rububiyet-i \u00e2mmeye ve \u015f\u00fcmul-\u00fc rahmete ve tecell\u00ee-i \u00e2mmeye bakar.\u201d (Nurs\u00ee, Mektub\u00e2t \/ 28. Mektup, s.528). \u201cHer\u015feyde, hatt\u00e2 en \u00e7irkin g\u00f6r\u00fcnen \u015feylerde, hakik\u00ee bir h\u00fcs\u00fcn ciheti vard\u0131r. Evet, k\u00e2inattaki her\u015fey, her hadise, ya bizzat g\u00fczeldir, ona h\u00fcsn-\u00fc bizzat denilir; veya neticeleri cihetiyle g\u00fczeldir ki, ona h\u00fcsn-\u00fc bilgayr denilir. Bir k\u0131s\u0131m hadiseler var ki, zahiri \u00e7irkin, m\u00fc\u015fevve\u015ftir. Fakat o zahir\u00ee perde alt\u0131nda gayet parlak g\u00fczellikler ve intizamlar var.\u201d (Nurs\u00ee, S\u00f6zler \/ 18. S\u00f6z, s. 89).<\/p>\n Yaz\u0131m Tarihi: 11\/07\/2024<\/p>\n Londra \/ \u0130ngiltere<\/p>\n <\/p>\n Dr. Musa Hub*<\/p>\n * Bu yaz\u0131, Dr. Musa Hub\u2019un X hesab\u0131ndaki bir payla\u015f\u0131m serisinden haz\u0131rlanm\u0131\u015ft\u0131r.<\/p>\n