{"id":13210,"date":"2017-01-28T08:00:07","date_gmt":"2017-01-28T06:00:07","guid":{"rendered":"http:\/\/candname.com\/?p=13210"},"modified":"2018-10-15T10:43:00","modified_gmt":"2018-10-15T07:43:00","slug":"said-nurside-ozgurluk-soylemi","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=13210","title":{"rendered":"Said Nursi\u2019de \u00d6zg\u00fcrl\u00fck S\u00f6ylemi-Tar\u0131k \u00d6rnek"},"content":{"rendered":"

\u00a0<\/strong><\/p>\n

\u0625\u0646\u0651\u064e\u0627 \u0639\u064e\u0631\u064e\u0636\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0623\u064e\u0645\u064e\u0627\u0646\u064e\u0629\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0627\u0644\u0652\u062c\u0650\u0628\u064e\u0627\u0644\u0650 \u0641\u064e\u0623\u064e\u0628\u064e\u064a\u0652\u0646\u064e \u0623\u064e\u0646 \u064a\u064e\u062d\u0652\u0645\u0650\u0644\u0652\u0646\u064e\u0647\u064e\u0627 \u0648\u064e\u0623\u064e\u0634\u0652\u0641\u064e\u0642\u0652\u0646\u064e \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0648\u064e\u062d\u064e\u0645\u064e\u0644\u064e\u0647\u064e\u0627 \u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e\u0627\u0646\u064f \u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0643\u064e\u0627\u0646\u064e \u0638\u064e\u0644\u064f\u0648\u0645\u0627\u064b \u062c\u064e\u0647\u064f\u0648\u0644\u0627\u064b<\/p>\n

Ger\u00e7ek \u015fu ki, Biz [ak\u0131l ve irade] emaneti[ni]\u00a0g\u00f6klere, yere ve da\u011flara sunmu\u015ftuk; ama (sorumlulu\u011fundan) korktuklar\u0131 i\u00e7in onu y\u00fcklenmeyi reddettiler. O (emanet)i insan \u00fcstlendi; zaten o, daima haks\u0131zl\u0131\u011fa ve ak\u0131ls\u0131zl\u0131\u011fa son derece meyyal biridir.[1]<\/a><\/p>\n

\u0130lahi hitap emanetin insanlar taraf\u0131ndan kabul edildi\u011fini s\u00f6yler. Yani; Yarat\u0131c\u0131n\u0131n kendisinden olan bir de\u011ferini sedece insan kabullenmi\u015ftir. Ki bu emanettir insan\u0131n var olu\u015f sahas\u0131n\u0131 di\u011fer t\u00fcm yarat\u0131lm\u0131\u015flardan ay\u0131ran. Bu emanetin gizemli \u00f6z\u00fcd\u00fcr ki Allah\u2019a belli bir bilin\u00e7le ula\u015fan tek varl\u0131kt\u0131r insan. Veyahut Allah\u2019a ula\u015fmak istememe ile isyan edebilen tek varl\u0131kt\u0131r yine insan. \u0130nsan d\u0131\u015f\u0131ndaki t\u00fcm mahl\u00fbkat kendisine y\u00fcklenmi\u015f bir programla \u00e7al\u0131\u015f\u0131r. \u0130nsan bu emaneti kabul ederek kendi program\u0131n\u0131 kendisi \u00e7izer ve uygular.<\/p>\n

Tefsir ilmi bu ayetteki emanetin polemik tart\u0131\u015fmalar\u0131yla doludur. \u00dcstad Bedi\u00fczzaman bu emanetin enaniyet yani bir nev\u2019i h\u00fcrriyet oldu\u011funu s\u00f6yler.\u00a0 \u2018Cenab-\u0131 Hak insana bir benlik, bir nevi h\u00fcrriyet vermi\u015ftir ki, Cenab-\u0131 Hakk’\u0131n rububiyetine ait evsaf\u0131 bilmek i\u00e7in mevhum, faraz\u00ee bir v\u00e2hid-i k\u0131yas\u00ee yaps\u0131n.\u2019[2]<\/a> \u00a0Yani emanet Allah’\u0131n k\u00fclli olan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn insanda c\u00fcz\u2019i bir \u015fekilde var olmas\u0131d\u0131r.<\/p>\n

Gen\u00e7ken i\u00e7ine girdi\u011fi ilim d\u00fcnyas\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fc bir hayat bi\u00e7imi olarak benimsemi\u015ftir. \u0130lk hayat\u0131 hocalar\u0131 ile olan ser\u00fcvende onun d\u00fc\u015f\u00fcncelerini h\u00fcr bir \u015fekilde ifade eden talebe profilini \u00e7izer. Osmanl\u0131 y\u00f6neticileri ile girdi\u011fi sert tart\u0131\u015fmalarda kendisine savrulan tehditlere kar\u015f\u0131 kendisinin h\u00fcr K\u00fcrdistan da\u011flar\u0131nda ya\u015fad\u0131\u011f\u0131n\u0131 ve hiddetin etki etmeyece\u011fini s\u00f6yler. H\u00fcrriyetin ilan\u0131 ile birlikte heyecanl\u0131 bir Nutku Selanik\u2019te okur. Sonra K\u00fcrdistan\u2019a d\u00f6ner ve K\u00fcrtlere h\u00fcrriyetin hem \u0130slamiyeten hem de milliyeten bir var-olu\u015f semptomu oldu\u011funu belirtir. Abd\u00fclhamid\u2019in dessas politik teklifi i\u00e7in \u2018onun maa\u015f ve ihsan denilen r\u00fc\u015fvet ve hakk-\u0131 s\u00fck\u00fbtu kabul etmedim, reddettim. Milletimin nam\u0131n\u0131 leked\u00e2r etmedim. Akl\u0131m\u0131 feda ettim, h\u00fcrriyetimi terk etmedim.\u2019[3]<\/a> diyen Nursi; J\u00f6n T\u00fcrklerin ter\u00f6rizme kayan siyasi \u00e7al\u0131\u015fmalar\u0131 i\u00e7in de \u2018\u015eayet hapiste kalsam, b\u00f6yle h\u00fcrriyeti laf\u0131zdan ibaret bulunan gaddar bir h\u00fck\u00fbmetin en rahat mevkii hapishane olsa gerektir.\u2019[4]<\/a> diyerek hassas bir fenomen olan h\u00fcrriyetin ruhunu kendi rahat\u0131na tercih etmi\u015ftir.<\/p>\n

Ne yaz\u0131k ki Said Nursi\u2019den sonra Nurcu s\u00f6ylemin devletle olan konsens\u00fcs sonucu Nur eserlerindeki h\u00fcrriyet kavram\u0131na da prangalar vuruldu. \u00d6zg\u00fcrl\u00fck konusunda geleneksel tutumun d\u0131\u015f\u0131nda hayk\u0131ran Nursi\u2019nin ifadeleri bu kesim taraf\u0131ndan farkl\u0131 maslahat(?) gerek\u00e7eleri ile ya deforme edildi ya da kald\u0131r\u0131ld\u0131.[5]<\/a> Biz de Nursi\u2019nin foto\u011fraf\u0131n\u0131n silik olan h\u00fcrriyet y\u00f6n\u00fcne dikkatleri \u00e7ekmek istedik.<\/p>\n

H\u00fcrriyetin Tan\u0131m\u0131 ve vasf\u0131<\/h3>\n

H\u00fcrriyeti, me\u015frutiyeti ve e\u011fitimin gereklili\u011fi gibi konular\u0131 K\u00fcrdistan\u2019a anlatmak i\u00e7in K\u00fcrtler ile 1908 y\u0131l\u0131nda yapt\u0131\u011f\u0131 kar\u015f\u0131l\u0131kl\u0131 soru-cevaplar\u0131 M\u00fcnazarat ad\u0131 alt\u0131nda ne\u015fretti. H\u00fcrriyet, me\u015frutiyet, e\u011fitim, Ermeni-z\u0131mn\u00ee ili\u015fkileri, bask\u0131 ve t\u00fcrleri, k\u00f6lelik, devlet ve konumu benzeri konular\u0131 i\u00e7eriyor bu eser. H\u00fcrriyeti \u015fu \u015fekilde tan\u0131ml\u0131yor: \u2018h\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\u015fru\u00e2s\u0131nda \u015fahane serbest olsun.\u2019[6]<\/a> Nefsin \u00f6zg\u00fcr bir birey olmas\u0131n\u0131 da adaleti, sosyal ve ilahi ahlaki erdemleri yerine getirmek olarak g\u00f6r\u00fcp bunun z\u0131dd\u0131n\u0131n ki\u015fisel veya toplumsal bask\u0131 arac\u0131na d\u00f6n\u00fc\u015fece\u011fini s\u00f6yler.<\/p>\n

Mihenk noktas\u0131nda h\u00fcrriyeti \u2018ne kendine ne de ba\u015fkas\u0131na zarar\u0131 dokunmamak\u2019[7]<\/a> olarak belirten Nursi, liberal-\u00f6zg\u00fcrl\u00fck tan\u0131mlamas\u0131n\u0131n d\u0131\u015f\u0131nda durarak, ki\u015finin maddi ve manevi benlik noktas\u0131na zarar\u0131 da h\u00fcrriyet d\u0131\u015f\u0131 bir olay g\u00f6r\u00fcr.<\/p>\n

Bireysel ve toplumsal sahada bir istismar arac\u0131 olarak \u00f6zg\u00fcrl\u00fck<\/h3>\n

\u00d6zg\u00fcrl\u00fck mefhumunun en problematik y\u00f6n\u00fc olan s\u0131n\u0131rl\u0131l\u0131k sorunsal\u0131n\u0131 da ele al\u0131r Nursi. \u0130deolojiler sahip olduklar\u0131 \u00f6\u011fretilerin \u00f6zelliklerine g\u00f6re ya ekonomik ya sosyal veyahut siyasal merkeziyet noktas\u0131ndan hareketle h\u00fcrriyeti belli k\u00fcmede cazip di\u011fer y\u00f6nlerde ise d\u00fcnyevi aldan\u0131\u015flar\u0131n i\u00e7indeki evrilmeye yenik d\u00fc\u015fm\u00fc\u015flerdir. \u00dcstad bu konuda \u015funlar\u0131 der:<\/p>\n

\u2018nazenin h\u00fcrriyet, \u00e2d\u00e2b-\u0131 \u015feriatla m\u00fcteeddibe ve m\u00fctezeyyinedir. Yoksa sefahet ve rezaletteki h\u00fcrriyet, h\u00fcrriyet de\u011fildir. Belki hayvanl\u0131kt\u0131r, \u015feytan\u0131n istibdad\u0131d\u0131r, nefs-i emmareye esir olmakt\u0131r.\u2019[8]<\/a><\/p>\n

\u2018\u00d6zg\u00fcrl\u00fck nefsin i\u00e7g\u00fcd\u00fcsel iffetidir.\u2019 Diyen Fahreddin Razi gibi Nursi de \u0130slam\u2019\u0131n ahlaki \u00f6\u011fretileri d\u0131\u015f\u0131ndaki eylemleri h\u00fcrriyet olgusunda ahlaks\u0131zl\u0131k ve sefahat olarak g\u00f6r\u00fcyor. Bu a\u015f\u0131r\u0131l\u0131\u011f\u0131 \u015fu ho\u015f kal\u0131p ile dile getirir: \u2018her \u015feyin raf\u0131z\u00eesi var, h\u00fcrriyetin raf\u0131z\u00eesi de s\u00fcfehad\u0131r.\u2019[9]<\/a><\/p>\n

2.Abd\u00fclhamid\u2019in diktatoryal mantalitesinin duvara toslad\u0131\u011f\u0131 tarih olan 2.Me\u015frutiyetin ilan\u0131nda heyecanl\u0131 ve devrimci bir retori\u011fin serpildi\u011fi \u2018H\u00fcrriyete Hitap\u2019 eserinde \u2018h\u00fcrriyeti; sefahet, lezaiz-i n\u00e2me\u015frua, israfat, tecav\u00fczat, heva-i nefse ittiba’da serbestiyet ile tefsir ve amel etmek; bir padi\u015fah\u0131n esaretinden \u00e7\u0131kmakla, nefsin esaret-i rezilesinin alt\u0131na girdiklerinde<\/em>…\u2019[10]<\/a> sesleni\u015fi dikte y\u00f6netimden kurtulan millete gelecek i\u00e7in \u00f6nemli mesajlar i\u00e7eriyordu. Nitekim sosyolojik olarak da yo\u011fun siyasal-otorite bask\u0131s\u0131na maruz kalan toplumlar\u0131n \u00f6zg\u00fcrl\u00fc\u011fe at\u0131l\u0131mlar\u0131yla heva- ego noktas\u0131nda ta\u015fk\u0131nl\u0131\u011fa meydan verebiliyor. Modern bir\u00e7ok \u00f6rnekleri var \u0130slam toplumlar\u0131nda.<\/p>\n

H\u00fcrriyeti K\u00fcrtlere anlatmaya devam eden Nursi onlar\u0131n ilgin\u00e7 bir sorusu ile kar\u015f\u0131 kar\u015f\u0131ya gelir. Ki bu soru sosyo-politik anlamda K\u00fcrtlerin \u00f6zg\u00fcrl\u00fc\u011f\u00fc otoriter kimliklere nas\u0131l kurban ettiklerini g\u00f6steriyor. Bask\u0131n\u0131n sadece silahla de\u011fil \u2018ilim ve fazilet\u2019 ile de varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc olay\u0131n \u015fahitleri taraf\u0131ndan bir \u2018kabul sorusu\u2019 olarak g\u00f6r\u00fcyoruz. Soru ve \u00dcstad\u2019\u0131n verdi\u011fi cevap;<\/p>\n

\u2018S- Bir b\u00fcy\u00fck adama, bir veliye, bir \u015feyhe, bir b\u00fcy\u00fck \u00e2lime kar\u015f\u0131 nas\u0131l h\u00fcr olaca\u011f\u0131z? Onlar meziyetleri i\u00e7in bize tahakk\u00fcm etmek haklar\u0131d\u0131r. Biz onlar\u0131n ve faziletlerinin esiriyiz.<\/p>\n

C- Vel\u00e2yet, \u015feyhlik, b\u00fcy\u00fckl\u00fc\u011f\u00fcn \u015fe’ni; tevazu ve mahviyettir. Tekebb\u00fcr ve tahakk\u00fcm de\u011fildir. Demek tekebb\u00fcr eden, sabiyy-i m\u00fcte\u015feyyihtir (\u015feyhlik taslayan). Siz de b\u00fcy\u00fck tan\u0131may\u0131n\u0131z.\u2019[11]<\/a> Cevap olarak da ilmi ve sahip oldu\u011fu di\u011fer g\u00fczellikleri bask\u0131 arac\u0131 yapan kesimlerin kabul edilmemesi gerekti\u011fini s\u00f6yler.<\/p>\n

K\u00fcrtlere h\u00fcrriyeti anlat\u0131rken \u2018fikr-i milliyet h\u00fcrriyetin pederidir.\u2019[12]<\/a> der. \u00d6zg\u00fcrl\u00fck i\u00e7in bir\u00e7ok fedak\u00e2rl\u0131klar\u0131n yap\u0131ld\u0131\u011f\u0131 ve de\u011ferinin \u00e7ok y\u00fcce oldu\u011funu s\u00f6yler. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn milliyeti tetikledi\u011fine de\u011findikten sonra bir bireyin \u00f6zg\u00fcrl\u00fck bilincine sahiplili\u011fi oran\u0131nda milliyeti i\u00e7in \u00e7al\u0131\u015f\u0131p \u00e7abalayaca\u011f\u0131n\u0131 deneyimli bir dil ile onlarla payla\u015f\u0131r.<\/p>\n

\u00d6zg\u00fcrl\u00fck-\u0130man ili\u015fkisi<\/h3>\n

O d\u00f6nemin ulemas\u0131n\u0131n bu konuya bak\u0131\u015f\u0131na \u0131\u015f\u0131k tutacak bir tart\u0131\u015fma ya\u015fan\u0131r. Mela Selim ve Said Nursi aras\u0131nda ya\u015fan\u0131r bu tart\u0131\u015fma.[13]<\/a> Mela\u2019n\u0131n h\u00fcrriyet iman dilemmas\u0131na bak\u0131\u015f\u0131 \u015f\u00f6yle:<\/p>\n

[14]<\/a>\ufe8e\ufedf\u0652\ufedc\u064f\ufed4\u0651\u064e\ufe8e\ufead\ufe97\u064e\ufea8\u0652\ufe98\u064e\ufeba\ufe91 \ufedf\ufe8e\u064e\ufee7\u0651\u064e\ufeec\u064e\ufe8e \u0650\ufe8e\ufedf\ufee8\u0651\u064e\ufe8e\ufead\ufe91\u0650 \ufea3\u064e\ufeae\u0650\u0651\ufef3\u0651\u064e\ufe94\u064c \ufea3\u064f\ufeae\u0650\u0651\ufef3\u0651\u064e\ufe94<\/p>\n

Said Nursi de Mela Selim\u2019in bu hatas\u0131na \u015fiirsel cevap verecektir:<\/p>\n

[15]<\/a> \u062d\u064f\u0631\u0650\u0651\u064a\u0651\u064e\u0629\u064c \u0639\u064e\u0637\u0650\u064a\u0651\u064e\u0629\u064f \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u0670\u0646\u0650 \u0627\u0650\u0630\u0652 \u0627\u064e\u0646\u0651\u064e\u0647\u064e\u0627 \u062e\u064e\u0627\u0635\u0650\u0651\u064a\u0651\u064e\u0629\u064f \u0627\u0652\u0644\u0627\u064a\u0645\u064e\u0627\u0646\u0650<\/p>\n

Ayr\u0131ca Selim\u2019e \u2018\u0130nsana kar\u015f\u0131 h\u00fcrriyet Allah\u2019a kar\u015f\u0131 ubudiyeti(kullu\u011fu) intac eder(netice verir).\u2019[16]<\/a> diyerek h\u00fcrriyetin her\u015feyi m\u00fcbah g\u00f6ren ekol\u00fcn anlay\u0131\u015f\u0131ndan farkl\u0131 oldu\u011funu belirtir.<\/p>\n

Tevhid\u2019in kozmolojik yorumundan yola \u00e7\u0131karak \u2018Sultan-\u0131 K\u00e2inat’a hizmetk\u00e2r olan adam, tezell\u00fcle tenezz\u00fcl etmeye ve ba\u015fkas\u0131n\u0131n tahakk\u00fcm ve istibdad\u0131 alt\u0131na girmeye, izzet ve \u015fehamet-i imaniyesi b\u0131rakmad\u0131\u011f\u0131 gibi; ba\u015fkas\u0131n\u0131n h\u00fcrriyet ve hukukuna tecav\u00fcz\u00fc dahi \u015fefkat-i imaniyesi b\u0131rakmaz.\u2019[17]<\/a>\u00a0 der. \u0130man\u0131n vermi\u015f oldu\u011fu cesaretten do\u011fan \u2018izzetle \u00f6l\u00fcm\u00fc zilletle hayata tercih\u2019 ahlaki duru\u015f ilkesini benimseyerek hi\u00e7bir totaliter sistemin k\u00f6lesi ve kulu olmaz. Ayr\u0131ca imandan gelen \u015fefkat ile de erdemli davranarak ba\u015fkalar\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc k\u0131s\u0131tlamaz veya elinden almaz. Dinlerin ve ideolojilerin \u00f6zg\u00fcrl\u00fck sorunsal\u0131na teolojik bir \u00e7\u00f6z\u00fcm olarak, tevhidi sosyal yorumlayarak hem M\u00fcsl\u00fcmanlara hem \u015firke bula\u015fm\u0131\u015f dinlere hem de materyalist Bat\u0131\u2019ya \u00f6nemli bir h\u00fcrriyet perspektifidir.<\/p>\n

Seyyid Kutub \u2018Allah’\u0131 b\u0131rak\u0131p kimimiz kimimizi Rabler edinmeyelim\u2019[18]<\/a> ayetinin tefsirini yaparken \u015f\u00f6yle der: \u2018\u0130slam; insanlar\u0131 kullara kulluktan kurtaran tam bir \u00f6zg\u00fcrl\u00fckt\u00fcr.\u2019 Said Nursi de \u015eam\u2019da verdi\u011fi evrensel hutbesinde h\u00fcrriyet sorunu ya\u015fayan M\u00fcsl\u00fcmanlara bu ayet ile seslenir. Ayetten sonra \u015f\u00f6yle s\u00fcrd\u00fcr\u00fcr konu\u015fmas\u0131n\u0131: \u2018Allah’\u0131 tan\u0131mayan; her \u015feye, herkese nisbetine g\u00f6re bir rububiyet tevehh\u00fcm eder, ba\u015f\u0131na musallat eder. Evet, h\u00fcrriyet-i \u015fer’iye; Cenab-\u0131 Hakk’\u0131n Rahman, Rah\u00eem tecell\u00eesiyle bir ihsan\u0131d\u0131r ve iman\u0131n bir hassas\u0131d\u0131r.\u2019[19]<\/a><\/p>\n

\u015eam\u2019da da h\u00fcrriyet-iman ikilemine de\u011finen Nursi K\u00fcrdistan\u2019da s\u00f6ylediklerinin benzerini burada da dile getirme ihtiyac\u0131 hissetmi\u015ftir. Bu da \u0130slam toplumu olarak b\u00fcy\u00fck bir \u00f6zg\u00fcrl\u00fck sorunu ya\u015fad\u0131\u011f\u0131m\u0131z\u0131 ne yaz\u0131k ki g\u00f6steriyor. Orada da \u015funlar\u0131 s\u00f6yler:<\/p>\n

\u2018\u0130man bunu iktiza ediyor(gerektiriyor) ki; tahakk\u00fcm ve istibdad(bask\u0131) ile ba\u015fkas\u0131n\u0131 tezlil etmemek(a\u015fa\u011f\u0131lamamak), zillete d\u00fc\u015f\u00fcrmemek ve zalimlere tezell\u00fcl etmemek(al\u00e7almamak). Allah’a hakik\u00ee abd olan, ba\u015fkalara abd olamaz.\u2019[20]<\/a><\/p>\n

D\u00fc\u015f\u00fcnce \u00d6zg\u00fcrl\u00fc\u011f\u00fc<\/h3>\n

D\u00fc\u015f\u00fcnce sahas\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fc engelleyici her faaliyeti istibdad-\u0131 ilmi diye tan\u0131mlar. Fikri ara\u00e7 k\u0131larak kar\u015f\u0131 taraf\u0131 bask\u0131 a\u011f\u0131na alan uleman\u0131n idarecileri taklit ettiklerini s\u00f6yler. Siyasal erki bask\u0131 noktas\u0131nda taklidin bu sefer \u00f6\u011frencide de taklid kap\u0131s\u0131n\u0131 a\u00e7t\u0131\u011f\u0131n\u0131 ve do\u011fru bilgiye ula\u015fma yollar\u0131n\u0131 ortadan kald\u0131rd\u0131\u011f\u0131n\u0131 dile getirir. Ve ilmi \u00e7al\u0131\u015fmalarda da me\u015frutiyetin yani \u00f6zg\u00fcnl\u00fck noktas\u0131nda ba\u011f\u0131ms\u0131z bir \u015fekilde fikir \u00fcretmeyi esas al\u0131r.<\/p>\n

\u2018Her zamanda \u00e2limler, \u00fcmera-y\u0131 m\u00fcstebideyi(despot y\u00f6neticiler) takliden her bir \u00e2lim kendi fikrini herkese kabul ettirmekle bir nevi istibdat (istibdad-\u0131 ilmiye) yap\u0131yordu.\u2019[21]<\/a><\/p>\n

Nitekim Nasr Hamid Ebu Zeyd\u2019in de \u2018dini bilgiyi tekeline almak isteyen ve epistemolojik alanda jandarmal\u0131k yapan anlay\u0131\u015f\u2019[22]<\/a> diye tan\u0131mlad\u0131\u011f\u0131 bu zihniyet ilmi kal\u0131p\u00e7\u0131 ezberle dikte etmesi sonucu \u00f6\u011frencide de taklit hastal\u0131\u011f\u0131 ba\u015flayarak fel\u00e7li bir toplumun do\u011fum sanc\u0131s\u0131 olu\u015fur.<\/p>\n

\u00dcstad, \u0130slam d\u00fc\u015f\u00fcnce tarihinde mezhepsel fraksiyonlar\u0131n meydana getirdi\u011fi kaotik iklim sebebinin yine ilmi istibdat yani d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcne getirilen kay\u0131tlar oldu\u011funu s\u00f6yler.<\/p>\n

\u2018\u00c2lem-i \u0130sl\u00e2miyeti zillet ve sefalete d\u00fc\u015f\u00fcrtt\u00fcren ve a\u011fraz ve husumeti uyand\u0131ran ve \u0130sl\u00e2miyeti zehirlendiren; hatta her\u015feye sirayet ile zehirini atan, o derece ihtilafat\u0131 beyn-el \u0130sl\u00e2m \u00eek\u00e2’ edip Mu\u2019tezile, Cebr\u00ee, M\u00fcrcie gibi dal\u00e2let f\u0131rkalar\u0131n\u0131 tevlid eden istibdadd\u0131r.\u00a0 Evet, takl\u00eedin pederi ve istibdad-\u0131 siyas\u00eenin veledi olan istibdad-\u0131 ilm\u00eedir<\/em> ki, Cebriye, R\u00e2fiza, Mu’tezile gibi \u0130sl\u00e2miyeti m\u00fc\u015fevve\u015f eden f\u0131rkalar\u0131 tevlid etmi\u015ftir.\u2019[23]<\/a><\/p>\n

Polemik bir\u00e7ok konuda hocan\u0131n kendi d\u00fc\u015f\u00fcncesini \u00f6\u011frenciye zorla benimsetmesi sonucu d\u00fc\u015fmanca ayr\u0131l\u0131klar meydana geldi. Bu ayr\u0131l\u0131klar\u0131n \u00f6rg\u00fctlenip sistemle\u015fmesinde ise genelde \u00f6nceden bulundu\u011fu me\u015frebe benimsedi\u011fi d\u00fc\u015fmanl\u0131klar etkili oldu. E\u011fer ki \u00e2lim, kendi fikrini beyan edip talebenin g\u00f6r\u00fc\u015f\u00fcn\u00fc de al\u0131p onun kabul\u00fcne sayg\u0131 duysa idi muhabbet noktas\u0131nda fikirsel ayr\u0131l\u0131klar olurdu. Ki Muhakemat adl\u0131 eserde Nursi buna \u2018me\u015fveret-i efk\u00e2r\u2019[24]<\/a> yani fikir al\u0131\u015fveri\u015fi der ve g\u00fczel sonu\u00e7lar\u0131na de\u011finir.<\/p>\n

Nursi, Hristiyan ve benzer gruplar\u0131n teolojik sapma nedenlerini sayarken; \u2018Kur’\u00e2n’\u0131n \u00fcsl\u00fbb-u hak\u00eemanesine yemin ederim ki: Nasara’y\u0131 ve emsalini havaland\u0131rarak dalalet derelerine atan, yaln\u0131z akl\u0131 azl ve b\u00fcrhan\u0131 tard ve ruhban\u0131 taklid etmektir.\u2019[25]<\/a> der. Akli delillendirmeyi yok sayma yani d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ortadan kald\u0131r\u0131p manevi bir diktat\u00f6rl\u00fc\u011f\u00fcn bask\u0131s\u0131ndan do\u011fan taklit e\u011fitimini benimseyen her grubun, zihniyetin savrulup deformasyona u\u011frad\u0131\u011f\u0131na tarihsel \u00f6rneklem getirerek dikkatleri \u00f6zg\u00fcr fikir ortam\u0131n\u0131n gereklili\u011fine \u00e7eker.<\/p>\n

Sonu\u00e7<\/h3>\n

\u00dcstad, hayat\u0131 ve d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fc hayat \u015fart\u0131 olarak benimsemi\u015ftir. Nursi\u2019nin bir eserinde \u2018m\u00fcrur-u zamanla(zaman\u0131n ge\u00e7mesi) mukallidlerin(taklit edenlerin) hatas\u0131 y\u00fcz\u00fcnden paslan\u0131p\u2019[26]<\/a> diye tan\u0131mlad\u0131\u011f\u0131 farkl\u0131 gruplar\u0131n yanl\u0131\u015f tutumlar\u0131na, ne yaz\u0131k ki kendisinden sonra Abilerin ve talebelerin yakaland\u0131\u011f\u0131 g\u00f6ze \u00e7arp\u0131yor. K\u0131sacas\u0131; kendisinin vefat\u0131ndan sonra takip\u00e7ilerinin \u00e7o\u011fu Nursi\u2019nin bu \u00f6zg\u00fcrl\u00fck ser\u00fcvenini g\u00f6rmezden gelip bu olguya bi\u00e7ilen de\u011feri ortadan kald\u0131r\u0131lm\u0131\u015flard\u0131r.<\/p>\n

2011 y\u0131l\u0131nda g\u00f6sterime giren H\u00fcr Adam filmi Nursi\u2019nin \u2018Ekmeksiz ya\u015far\u0131m h\u00fcrriyetsiz ya\u015fayamam\u2019 \u015fiar\u0131 ile tan\u0131t\u0131ld\u0131. Nursi\u2019nin eserlerinde tan\u0131mlad\u0131\u011f\u0131\/anlatt\u0131\u011f\u0131 h\u00fcrriyet mefk\u00fbresinden ziyade demagojik rivayet k\u00fclt\u00fcr\u00fc ile bir H\u00fcr Adam profili verildi. Nursi\u2019nin \u00f6zellikle Eski Said d\u00f6nemi \u00f6zg\u00fcrl\u00fck sava\u015f\u0131m\u0131n\u0131n verilmemesi filmi \u00e7evirenlerde\/benimseyenlerde\/takdir edenlerde Osmanl\u0131c\u0131-devlet\u00e7i g\u00fcd\u00fclerinin etkin oldu\u011funu g\u00f6steriyor. Mesela Said Nursi-Abd\u00fclhamid kavgas\u0131n\u0131n verilmemesi gibi.<\/p>\n

\u015eu an T\u00fcrkiye\u2019de \u00fcniversite \u00f6\u011frencilerine hizmet etmekte olan Nur medreselerinin de Nursi\u2019nin h\u00fcrriyet a\u00e7\u0131l\u0131m\u0131 mihenginde kendilerini \u00f6zele\u015ftiriye tutmalar\u0131 laz\u0131m. Gen\u00e7 Nursi medrese e\u011fitimi al\u0131rken s\u00fcrekli hocalar\u0131\/\u00fcstadlar\u0131 ile sert ilmi tart\u0131\u015fmalara girmi\u015ftir. \u00c7\u00fcnk\u00fc hocalar\u0131n\u0131n istibdad-\u0131 ilmi ile kendi fikirlerini Said\u2019e dikte etmesi O\u2019nu s\u00fcrekli medrese\/mek\u00e2n de\u011fi\u015ftirmesine neden olmu\u015ftur. O do\u011fru bilgi i\u00e7in ara\u015ft\u0131rma yapan biri idi. \u015eimdiki medreselerde ise Nursi\u2019nin Risaleleri tart\u0131\u015fmas\u0131z do\u011fru olarak veriliyor. Talebelere romantizm kuca\u011f\u0131nda bir taklit \u015fefkati ile yakla\u015fan Abilik zihniyeti alternatifsiz bilgi kayna\u011f\u0131 olarak Risaleleri tavsiye ederek Nursi\u2019nin \u00f6zg\u00fcrl\u00fck miras\u0131n\u0131 yok etmi\u015flerdir. Bu kurumlar\u0131n da Said Nursi\u2019nin h\u00fcrriyet-i ilmiye perspektifini benimseyip uygulamalar\u0131 gerekiyor. Nitekim Nursi\u2019den sonra \u00fcr\u00fcn vermeyen ve dura\u011fan bir yap\u0131ya savrulmalar\u0131n\u0131n en \u00f6nemli nedeni de bu olsa gerek.<\/p>\n

Selam ve dua ile. . .<\/p>\n

TARIK \u00d6RNEK<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/p>\n

Bitlisname.com<\/strong><\/p>\n

[1]<\/a> Ahzab suresi, 72. ayet<\/p>\n

[2]<\/a> Bedi\u00fczzaman Said Nursi, Mesnevi Nuriye<\/em>, Zehra Yay\u0131nc\u0131l\u0131k, 2006, s., 216<\/p>\n

[3]<\/a> Bedi\u00fczzaman Said Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, Zehra Yay\u0131nc\u0131l\u0131k, 2006, s., 167.<\/p>\n

[4]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 158.<\/p>\n

[5]<\/a> Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz., H\u00fcseyin Siyabend Aytemur, Risale-i Nur\u2019da Yap\u0131lan Tahrifat<\/em>, Hivda \u0130leti\u015fim.<\/p>\n

[6]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 102.<\/p>\n

[7]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 101.<\/p>\n

[8]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 101.<\/p>\n

[9]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 102.<\/p>\n

[10]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 15.<\/p>\n

[11]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 103.<\/p>\n

[12]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 105.<\/p>\n

[13]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 103.<\/p>\n

[14]<\/a> H\u00fcrriyet ate\u015fle tutu\u015fup yanmakt\u0131r. \u00c7\u00fcnk\u00fc o sadece k\u00e2firlere has bir \u015feydir.<\/p>\n

[15]<\/a> H\u00fcrriyet Rahman olan Allah\u2019\u0131n insanlara bir l\u00fctfudur. \u00c7\u00fcnk\u00fc o iman\u0131n bir \u00f6zelli\u011fidir.<\/p>\n

[16]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 103.<\/p>\n

[17]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 103.<\/p>\n

[18]<\/a> 3\/Al-i \u0130mran, 64.<\/p>\n

[19]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 61.<\/p>\n

[20]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 61.<\/p>\n

[21]<\/a> Nursi, \u0130\u00e7tima\u00ee Dersler<\/em>, s., 526,539.<\/p>\n

[22]<\/a> Nasr Hamid Ebu Zeyd, S\u00f6ylem ve Yorum<\/em>, Mana yay\u0131nlar\u0131, \u0130stanbul, 2010, s., 85-86.<\/p>\n

[23]<\/a> Nursi, \u0130\u00e7timai Dersler<\/em>, s., 83.<\/p>\n

[24]<\/a> Nursi, Muhakemat<\/em>, s., 34.<\/p>\n

[25]<\/a> Nursi, \u00a0Muhakemat<\/em>, s., 35.<\/p>\n

[26]<\/a> Nursi, \u0130\u00e7timai Dersler<\/em>, s., 256.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 \u0625\u0646\u0651\u064e\u0627 \u0639\u064e\u0631\u064e\u0636\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0623\u064e\u0645\u064e\u0627\u0646\u064e\u0629\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0627\u0644\u0652\u062c\u0650\u0628\u064e\u0627\u0644\u0650 \u0641\u064e\u0623\u064e\u0628\u064e\u064a\u0652\u0646\u064e \u0623\u064e\u0646 \u064a\u064e\u062d\u0652\u0645\u0650\u0644\u0652\u0646\u064e\u0647\u064e\u0627 \u0648\u064e\u0623\u064e\u0634\u0652\u0641\u064e\u0642\u0652\u0646\u064e \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0648\u064e\u062d\u064e\u0645\u064e\u0644\u064e\u0647\u064e\u0627 \u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e\u0627\u0646\u064f \u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0643\u064e\u0627\u0646\u064e \u0638\u064e\u0644\u064f\u0648\u0645\u0627\u064b \u062c\u064e\u0647\u064f\u0648\u0644\u0627\u064b Ger\u00e7ek \u015fu ki, Biz [ak\u0131l ve irade] emaneti[ni]\u00a0g\u00f6klere, yere ve da\u011flara sunmu\u015ftuk; ama (sorumlulu\u011fundan) korktuklar\u0131 i\u00e7in onu y\u00fcklenmeyi reddettiler. O (emanet)i insan \u00fcstlendi; zaten o, daima haks\u0131zl\u0131\u011fa ve ak\u0131ls\u0131zl\u0131\u011fa son derece meyyal biridir.[1] \u0130lahi hitap emanetin …<\/p>\n","protected":false},"author":32,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5371,299],"tags":[2219,17],"class_list":["post-13210","post","type-post","status-publish","format-standard","","category-alinti-yazilar","category-turkce","tag-bitlisname","tag-slide"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/13210","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=13210"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/13210\/revisions"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13210"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13210"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13210"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}