<\/p>\n
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\u00a0<\/strong><\/p>\n Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131na yaz\u0131m kurallar\u0131 ve T\u00fcrk\u00e7e Dilbilgisi kaideleri a\u00e7\u0131s\u0131ndan yap\u0131lan baz\u0131 itirazlar bulunmaktad\u0131r. Evvela bunlar\u0131n baz\u0131 sebeplerini zikredelim:<\/p>\n Birinci Sebep: <\/strong>Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131na yap\u0131lan itirazlar\u0131n birinci sebebi cehalettir. \u00c2let ilimleri dedi\u011fimiz ve buraya kadar \u00f6zetini verdi\u011fimiz ilimleri bilmeyenler ve en \u00f6nemlisi de Osmanl\u0131ca\u2019daki us\u00fbl-i tahririn d\u00fcsturlar\u0131ndan haberdar olmayanlar, bir de \u00d6z T\u00fcrk\u00e7e denilen uyduruk\u00e7ay\u0131 esas alarak, Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131na farkl\u0131 itirazlar y\u00f6neltmektedirler. \u00d6nemle ifade edelim ki, Risale-i Nur, asr\u0131m\u0131z\u0131n tebli\u011f hareketidir, m\u00fcellifi vazifelidir. \u0130lhamla Kur\u2019\u00e2n\u2019dan damlayan iman\u00ee hakikatlerdir. Fakat \u201cben bilirim\u201d diyenler, tenkit i\u00e7in okuyanlar, m\u00fc\u015fteri olmayanlar ona ula\u015famazlar! Ona ula\u015fman\u0131n bir bedeli, bir \u00fccreti vard\u0131r. Bu \u00fccret ihtiyac\u0131n\u0131 tam hissetmek, ona m\u00fc\u015fteri olmak ve onu kendi nefsinin \u0131sl\u00e2h\u0131 i\u00e7in okumakt\u0131r. Bu k\u0131sma, yapaca\u011f\u0131m\u0131z izahlarla gereken cevab\u0131 verece\u011fiz.<\/p>\n \u0130kinci Sebep: <\/strong>Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131 Osmanl\u0131ca kaleme al\u0131nm\u0131\u015ft\u0131r ve 1956 y\u0131l\u0131ndan itibaren resmen ve a\u00e7\u0131ktan Latin harfleriyle ne\u015fredilmeye ba\u015flanm\u0131\u015ft\u0131r. \u0130\u015fte bu noktada, bazan kelimelerin yanl\u0131\u015f okunmas\u0131; bazan uzun c\u00fcmlelerin kesilerek ve hatta paragraf halinde b\u00f6l\u00fcnerek ne\u015fredilmesi ve benzer hatalar olu\u015fmu\u015ftur. Bu \u00f6nemli bir tenkit sebebidir. Mutlaka heyetler olu\u015fturularak tashih edilmelidir. Bu hatalar Bedi\u00fczzaman\u2019a ait de\u011fildir. Ya imla hatasd\u0131r\u0131 veya Latince ne\u015fredenlerin hatalar\u0131 olabilir. Bu arada Arap\u00e7a ve Fars\u00e7a ibarelerdeki baz\u0131 yaz\u0131m hatalar\u0131, son bask\u0131larda d\u00fczeltilmi\u015f bulunmaktad\u0131r. Buna iki mis\u00e2l verelim:<\/p>\n Kelime hatalar\u0131na misal:<\/p>\n Rus polisine Bedi\u00fczzaman\u2019\u0131n verdi\u011fi cevap: \u201cAsya’da \u00e2lem-i \u0130sl\u00e2m’da \u00fc\u00e7 nur birbiri arkas\u0131nda inki\u015fafa ba\u015fl\u0131yor. Sizde birbiri \u00fcst\u00fcnde \u00fc\u00e7 zulmet inki\u015fafa ba\u015flayacakt\u0131r. \u015eu perde-i m\u00fcstebidane y\u0131rt\u0131lacak, takall\u00fcs edecek, ben de gelip burada medresemi yapaca\u011f\u0131m.\u201d [1]<\/a> Burada do\u011fru olan \u201c\u00fc\u00e7 zulmet ink\u0131\u015fa\u2019a ba\u015flayacakt\u0131r\u201d \u015feklinde olmas\u0131d\u0131r.<\/p>\n \u201cArkada\u015f! Tevhidi isbat ve nev’-i be\u015feri ir\u015fad eden o nuran\u00ee b\u00fcrhan; biri sa\u011f\u0131nda, di\u011feri solunda, biri m\u00fctevatir, di\u011feri mecma-i aleyh bulunan n\u00fcb\u00fcvvet ve velayetle m\u00fccehhezdir.\u201d[2]<\/a><\/p>\n Burada \u201cmecma-i aleyh\u201d \u015feklinde yaz\u0131lan kelime m\u00fccme\u2019un aleyh \u015feklindedir.<\/p>\n Ayn\u0131 \u015fekilde \u201cBir hak bilkuvve kalm\u0131\u015f, yahut kuvvetsiz kalm\u0131\u015f, ya mahluttur, hem mah\u015fu\u015f\u201d c\u00fcmlesindeki mah\u015fu\u015f kelimesinin asl\u0131nda ma\u011f\u015fu\u015f <\/em>olmas\u0131[3]<\/a> ve \u201c\u00d6yle \u015ferait oluyor, taht\u0131nda az bir hareke sahibini \u00e7\u0131kar\u0131yor t\u00e2 a’l\u00e2-y\u0131 illiyy\u00een…\u201d [4]<\/a> c\u00fcmlesindeki hareke kelimesinin hareket <\/em>olmas\u0131 gerekti\u011fi gibi.<\/p>\n Tertip hatalar\u0131na misal:<\/p>\n \u201c\u00dcsl\u00fbbundaki bedaat-\u0131 h\u00e2rikad\u0131r. Evet Kur’an\u0131n \u00fcsl\u00fbblar\u0131 hem garibdir, hem bed\u00ee’dir, hem acibdir, hem mukni’dir. Hi\u00e7bir \u015feyi, hi\u00e7bir kimseyi, taklid etmemi\u015f. Hi\u00e7 kimse de onu taklid edemiyor. Nas\u0131l gelmi\u015f, \u00f6yle o \u00fcsl\u00fbblar taravetini, gen\u00e7li\u011fini, garabetini daima muhafaza etmi\u015f ve ediyor. \u015eimdi, esalib-i Kur’aniyeye sure itibariyle, maksad itibariyle, \u00e2y\u00e2t ve kel\u00e2m ve kelime itibariyle birer i\u015faret edece\u011fiz. Mesel\u00e2:<\/p>\n Sure-i \u0639\u064e\u0645\u0651\u064e ye dikkat edilse \u00f6yle bir \u00fcsl\u00fbb-u bed\u00ee’ ile \u00e2hireti, ha\u015fri, Cennet ve Cehennem’in ahvalini \u00f6yle bir tarzda g\u00f6steriyor ki; \u015fu d\u00fcnyadaki ef’al-i \u0130lahiyeyi, \u00e2s\u00e2r-\u0131 Rabbaniyeyi o ahval-i uhreviyeye birer birer bakar isbat eder gibi kalbi ikna’ eder. \u015eu suredeki \u00fcsl\u00fbbun izah\u0131 uzun oldu\u011fundan yaln\u0131z bir-iki noktas\u0131na i\u015faret ederiz. \u015e\u00f6yle ki:<\/p>\n \u015eu surenin ba\u015f\u0131nda K\u0131yamet g\u00fcn\u00fcn\u00fc isbat i\u00e7in der: “Size zemini g\u00fczel serilmi\u015f bir be\u015fik; da\u011flar\u0131 hanenize ve hayat\u0131n\u0131za defineli direk, hazineli kaz\u0131k; sizi birbirini sever, \u00fcnsiyet eder \u00e7ift; geceyi h\u00e2b-\u0131 rahat\u0131n\u0131za \u00f6rt\u00fc; g\u00fcnd\u00fcz\u00fc meydan-\u0131 mai\u015fet; G\u00fcne\u015f’i \u0131\u015f\u0131k verici, \u0131s\u0131nd\u0131r\u0131c\u0131 bir l\u00e2mba; bulutlar\u0131 \u00e2b-\u0131 hayat \u00e7e\u015fmesi gibi ondan suyu ak\u0131tt\u0131m. Basit bir sudan b\u00fct\u00fcn erzak\u0131n\u0131z\u0131 ta\u015f\u0131yan b\u00fct\u00fcn \u00e7i\u00e7ekli, meyveli muhtelif e\u015fyay\u0131 kolay ve az bir zamanda icad ederiz. \u00d6yle ise, yevm-i fasl olan k\u0131yamet sizi bekliyor. O g\u00fcn\u00fc getirmek bize a\u011f\u0131r gelemez.” \u0130\u015fte bundan sonra k\u0131yamette da\u011flar\u0131n da\u011f\u0131lmas\u0131, semavat\u0131n par\u00e7alanmas\u0131, Cehennem’in haz\u0131rlanmas\u0131 ve Cennet ehline ba\u011f ve bostan vermesini gizli bir surette isbatlar\u0131na i\u015faret eder. Manen der: “Madem g\u00f6z\u00fcn\u00fcz \u00f6n\u00fcnde da\u011f ve zeminde \u015fu i\u015fleri yapar. \u00c2hirette dahi bunlara benzer i\u015fleri yapar.” Demek surenin ba\u015f\u0131ndaki “da\u011f”, k\u0131yametteki da\u011flar\u0131n haline bakar ve ba\u011f ise, \u00e2hirde ve \u00e2hiretteki hadikaya ve ba\u011fa bakar. \u0130\u015fte sair noktalar\u0131 buna k\u0131yas et, ne kadar g\u00fczel ve \u00e2l\u00ee bir \u00fcsl\u00fbbu var, g\u00f6r. Mesel\u00e2: \u0642\u064f\u0644\u0650 \u0627\u0644\u0644\u0651\u0670\u0647\u064f\u0645\u0651\u064e \u0645\u064e\u0627\u0644\u0650\u0643\u064e \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u0650 \u062a\u064f\u0624\u0652\u062a\u0650\u0649 \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u064e \u0645\u064e\u0646\u0652 \u062a\u064e\u0634\u064e\u0627\u0621\u064f \u0648\u064e\u062a\u064e\u0646\u0652\u0632\u0650\u0639\u064f \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u064e \u0645\u0650\u0645\u0651\u064e\u0646\u0652 \u062a\u064e\u0634\u064e\u0627\u0621\u064f il\u00e2 \u00e2hir… \u00d6yle bir \u00fcsl\u00fbb-u \u00e2l\u00eede ben\u00ee-be\u015ferdeki \u015fuunat-\u0131 \u0130lahiyeyi ve gece ve g\u00fcnd\u00fcz\u00fcn deveran\u0131ndaki tecelliyat-\u0131 \u0130lahiyeyi ve senenin mevsimlerinde olan tasarrufat-\u0131 Rabbaniyeyi ve yery\u00fcz\u00fcnde hayat-memat, ha\u015fir ve ne\u015fr-i d\u00fcnyeviyedeki icraat-\u0131 Rabbaniyeyi \u00f6yle bir ulv\u00ee \u00fcsl\u00fbb ile beyan eder ki, ehl-i dikkatin ak\u0131llar\u0131n\u0131 teshir eder. Parlak ve ulv\u00ee geni\u015f \u00fcsl\u00fbbu, az dikkat ile g\u00f6r\u00fcnd\u00fc\u011f\u00fc i\u00e7in \u015fimdilik o hazineyi a\u00e7mayaca\u011f\u0131z. Mesel\u00e2: \u0627\u0650\u0630\u064e\u0627 \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0621\u064f \u0627\u0646\u0652\u0634\u064e\u0642\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u064e\u0630\u0650\u0646\u064e\u062a\u0652 \u0644\u0650\u0631\u064e\u0628\u0650\u0651\u0647\u064e\u0627 \u0648\u064e\u062d\u064f\u0642\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u0650\u0630\u064e\u0627 \u0627\u0652\u0644\u0627\u064e\u0631\u0652\u0636\u064f \u0645\u064f\u062f\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u064e\u0644\u0652\u0642\u064e\u062a\u0652 \u0645\u064e\u0627 \u0641\u0650\u064a\u0647\u064e\u0627 \u0648\u064e \u062a\u064e\u062e\u064e\u0644\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u064e\u0630\u0650\u0646\u064e\u062a\u0652 \u0644\u0650\u0631\u064e\u0628\u0650\u0651\u0647\u064e\u0627 \u0648\u064e\u062d\u064f\u0642\u0651\u064e\u062a\u0652 \u066d G\u00f6k ve zeminin Cenab-\u0131 Hakk’\u0131n emrine kar\u015f\u0131 derece-i ink\u0131yad ve itaatlerini \u015f\u00f6yle \u00e2l\u00ee bir \u00fcsl\u00fbb ile beyan eder ki: Nas\u0131l bir kumandan-\u0131 a’zam, m\u00fccahede ve manevra ve ahz-\u0131 asker \u015fubeleri gibi m\u00fccahedeye l\u00e2z\u0131m i\u015fler i\u00e7in iki daireyi te\u015fkil edip a\u00e7m\u0131\u015f. O m\u00fccahede, o muamele i\u015fi bittikten sonra o iki daireyi ba\u015fka i\u015flerde kullanmak ve tebdil ederek istimal etmek i\u00e7in o kumandan-\u0131 a’zam o iki daireye m\u00fcteveccih olur. O daireler, herbirisi hademeleri lisan\u0131yla veya nutka gelip kendi lisan\u0131yla der ki: “Ey kumandan\u0131m! Bir par\u00e7a m\u00fchlet ver ki, eski i\u015flerin ufak tefeklerini, p\u0131rt\u0131-m\u0131rt\u0131lar\u0131n\u0131 temizleyip d\u0131\u015far\u0131 atay\u0131m, sonra te\u015frif ediniz. \u0130\u015fte at\u0131p senin emrine haz\u0131r duruyoruz. Buyurun ne yaparsan\u0131z yap\u0131n\u0131z. Senin emrine m\u00fcnkad\u0131z. Senin yapt\u0131\u011f\u0131n i\u015fler b\u00fct\u00fcn hak, g\u00fczel, maslahatt\u0131r.” \u00d6yle de: Semavat ve Arz, b\u00f6yle iki daire-i teklif ve tecr\u00fcbe ve imtihan i\u00e7in a\u00e7\u0131lm\u0131\u015ft\u0131r. M\u00fcddet bittikten sonra Semavat ve Arz, daire-i teklife ait e\u015fyay\u0131 emr-i \u0130lahiyle bertaraf eder. Derler: “Ya Rabbena! Buyurun, ne i\u00e7in bizi istihdam edersen et. Hakk\u0131m\u0131z sana itaattir. Her yapt\u0131\u011f\u0131n \u015fey de hakt\u0131r.” \u0130\u015fte, c\u00fcmlelerindeki \u00fcsl\u00fbbun ha\u015fmetine bak, dikkat et. Hem mesel\u00e2: \u064a\u064e\u0627 \u0627\u064e\u0631\u0652\u0636\u064f \u0627\u0628\u0652\u0644\u064e\u0639\u0650\u0649 \u0645\u064e\u0627\u0621\u064e \u0643\u0650 \u0648\u064e\u064a\u064e\u0627 \u0633\u064e\u0645\u064e\u0627\u0621\u064f \u0627\u064e\u0642\u0652\u0644\u0650\u0639\u0650\u0649 \u0648\u064e\u063a\u0650\u064a\u0636\u064e \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u064f \u0648\u064e\u0642\u064f\u0636\u0650\u0649\u064e \u0627\u0652\u0644\u0627\u064e\u0645\u0652\u0631\u064f \u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0648\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u062c\u064f\u0648\u062f\u0650\u0649\u0650\u0651 \u0648\u064e\u0642\u0650\u064a\u0644\u064e \u0628\u064f\u0639\u0652\u062f\u064b\u0627 \u0644\u0650\u0644\u0652\u0642\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u0638\u0651\u064e\u0627\u0644\u0650\u0645\u0650\u064a\u0646\u064e \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0130\u015fte \u015fu \u00e2yetin bahr-i bel\u00e2gat\u0131ndan bir katreye i\u015faret i\u00e7in bir \u00fcsl\u00fbbunu bir temsil \u00e2yinesinde g\u00f6sterece\u011fiz. Nas\u0131l bir harb-i umum\u00eede bir kumandan, zaferden sonra ate\u015f eden bir ordusuna “Ate\u015f kes!” ve h\u00fccum eden di\u011fer bir ordusuna “Dur!” der, emreder. O anda ate\u015f kesilir, h\u00fccum durur. “\u0130\u015f bitti, istil\u00e2 ettik. Bayra\u011f\u0131m\u0131z d\u00fc\u015fman\u0131n merkezlerinde y\u00fcksek kalelerinin ba\u015f\u0131nda dikildi. Esfel-\u00fcs safil\u00eene giden o edebsiz zalimler cezalar\u0131n\u0131 buldular.” der.<\/p>\n Aynen \u00f6yle de: Padi\u015fah-\u0131 B\u00eemisal, kavm-i Nuh’un mahv\u0131 i\u00e7in Semavat ve Arz’a emir vermi\u015f. Vazifelerini yapt\u0131ktan sonra ferman ediyor: Ey Arz! Suyunu yut. Ey sema! Dur, i\u015fin bitti. Su \u00e7ekildi. Da\u011f\u0131n ba\u015f\u0131nda memur-u \u0130lah\u00eenin \u00e7ad\u0131r vazifesini g\u00f6ren gemisi kuruldu. Zalimler cezalar\u0131n\u0131 buldular. \u0130\u015fte \u015fu \u00fcsl\u00fbbun ulviyetine bak. “Zemin ve g\u00f6k iki muti’ asker gibi emir dinler, itaat ederler” diyor. \u0130\u015fte \u015fu \u00fcsl\u00fbb i\u015faret eder ki, insan\u0131n isyan\u0131ndan k\u00e2inat k\u0131z\u0131yor. Semavat ve Arz hiddete geliyorlar. Ve \u015fu i\u015faretle der ki: “Yer ve g\u00f6k iki muti’ asker gibi emirlerine bakan bir z\u00e2ta isyan edilmez, edilmemeli.” Deh\u015fetli bir zecri ifade eder. \u0130\u015fte tufan gibi bir h\u00e2dise-i umumiyeyi b\u00fct\u00fcn netaiciyle, hakaik\u0131yla birka\u00e7 c\u00fcmlede \u00eecazl\u0131, i’cazl\u0131, cemalli, icmalli bir tarzda beyan eder. \u015eu denizin sair katrelerini \u015fu katreye k\u0131yas et.<\/p>\n \u015eimdi kelimelerin penceresiyle g\u00f6sterdi\u011fi \u00fcsl\u00fbba bak. Mesel\u00e2: \u0648\u064e\u0627\u0644\u0652\u0642\u064e\u0645\u064e\u0631\u064e \u0642\u064e\u062f\u0651\u064e\u0631\u0652\u0646\u064e\u0627\u0647\u064f \u0645\u064e\u0646\u064e\u0627\u0632\u0650\u0644\u064e \u062d\u064e\u062a\u0651\u064e\u0649 \u0639\u064e\u0627\u062f\u064e \u0643\u064e\u0627\u0644\u0652\u0639\u064f\u0631\u0652\u062c\u064f\u0648\u0646\u0650 \u0627\u0644\u0652\u0642\u064e\u062f\u0650\u064a\u0645\u0650 deki \u0643\u064e\u0627\u0644\u0652\u0639\u064f\u0631\u0652\u062c\u064f\u0648\u0646\u0650 \u0627\u0644\u0652\u0642\u064e\u062f\u0650\u064a\u0645\u0650 kelimesine bak, ne kadar latif bir \u00fcsl\u00fbbu g\u00f6steriyor. \u015e\u00f6yle ki: Kamer’in bir menzili var ki, S\u00fcreyya y\u0131ld\u0131zlar\u0131n\u0131n dairesidir. Kameri, hil\u00e2l vaktinde hurman\u0131n eskimi\u015f beyaz bir dal\u0131na te\u015fbih eder. \u015eu te\u015fbih ile seman\u0131n ye\u015fil perdesi arkas\u0131nda g\u00fcya bir a\u011fa\u00e7 bulunuyor ki beyaz, sivri, nurani bir dal\u0131, perdeyi y\u0131rt\u0131p ba\u015f\u0131n\u0131 \u00e7\u0131kar\u0131p, S\u00fcreyya o dal\u0131n bir salk\u0131m\u0131 gibi ve sair y\u0131ld\u0131zlar o gizli hilkat a\u011fac\u0131n\u0131n birer m\u00fcnevver meyvesi olarak i\u015fitenin hayal\u00ee olan g\u00f6z\u00fcne g\u00f6stermekle; medar-\u0131 mai\u015fetlerinin en m\u00fchimmi hurma a\u011fac\u0131 olan sahra-ni\u015finlerin nazar\u0131nda ne kadar m\u00fcnasib, g\u00fczel, latif, ulv\u00ee bir \u00fcsl\u00fbb-u ifade oldu\u011funu zevkin varsa anlars\u0131n.<\/p>\n Mesel\u00e2: Ondokuzuncu S\u00f6z’\u00fcn \u00e2hirinde isbat edildi\u011fi gibi, \u0648\u064e \u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u064f \u062a\u064e\u062c\u0652\u0631\u0650\u0649 \u0644\u0650\u0645\u064f\u0633\u0652\u062a\u064e\u0642\u064e\u0631\u064d\u0651 \u0644\u064e\u0647\u064e\u0627 deki \u062a\u064e\u062c\u0652\u0631\u0650\u0649 kelimesi \u015f\u00f6yle bir \u00fcsl\u00fbb-u \u00e2l\u00eeye pencere a\u00e7ar. \u015e\u00f6yle ki: \u062a\u064e\u062c\u0652\u0631\u0650\u0649 lafz\u0131yla yani: “G\u00fcne\u015f d\u00f6ner” tabiriyle k\u0131\u015f ve yaz, gece ve g\u00fcnd\u00fcz\u00fcn deveran\u0131ndaki muntazam tasarrufat-\u0131 kudret-i \u0130lahiyeyi ihtar ile S\u00e2ni’in azametini ifham eder. Ve o mevsimlerin sahifelerinde kalem-i kudretin yazd\u0131\u011f\u0131 mektubat-\u0131 Samedaniyeye nazar\u0131 \u00e7evirir, H\u00e2l\u0131k-\u0131 Z\u00fclcelal’in hikmetini i’lam eder.<\/p>\n \u0648\u064e \u062c\u064e\u0639\u064e\u0644\u064e \u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u064e \u0633\u0650\u0631\u064e\u0627\u062c\u064b\u0627 Yani, l\u00e2mba tabiriyle \u015f\u00f6yle bir \u00fcsl\u00fbba pencere a\u00e7ar ki: \u015eu \u00e2lem bir saray ve i\u00e7inde olan e\u015fya ise insana ve z\u00eehayata ihzar edilmi\u015f m\u00fczeyyenat ve mat’umat ve levaz\u0131mat oldu\u011funu ve G\u00fcne\u015f dahi m\u00fcsahhar bir mumdar oldu\u011funu ihtar ile, S\u00e2ni’in ha\u015fmetini ve H\u00e2l\u0131k\u0131n ihsan\u0131n\u0131 ifham ederek tevhide bir delil g\u00f6sterir ki; m\u00fc\u015friklerin en m\u00fchim, en parlak mabud zannettikleri G\u00fcne\u015f, m\u00fcsahhar bir l\u00e2mba, camid bir mahluktur. Demek “sirac” tabirinde H\u00e2l\u0131k’\u0131n azamet-i rububiyetindeki rahmetini ihtar eder. Rahmetin v\u00fcs’atindeki ihsan\u0131n\u0131 ifham eder. Ve o ifhamda saltanat\u0131n\u0131n ha\u015fmetindeki keremini ihsas eder. Ve bu ihsasta vahdaniyeti i’lam eder ve manen der: “Camid bir sirac-\u0131 m\u00fcsahhar, hi\u00e7bir cihette ibadete l\u00e2y\u0131k olamaz.”<\/p>\n Hem cereyan-\u0131 \u062a\u064e\u062c\u0652\u0631\u0650\u0649 tabirinde gece g\u00fcnd\u00fcz\u00fcn, k\u0131\u015f ve yaz\u0131n d\u00f6nmelerindeki tasarrufat-\u0131 muntazama-i acibeyi ihtar eder ve o ihtarda, rububiyetinde m\u00fcnferid bir S\u00e2ni’in azamet-i kudretini ifham eder. Demek \u015eems ve Kamer noktalar\u0131ndan be\u015ferin zihnini gece ve g\u00fcnd\u00fcz, k\u0131\u015f ve yaz sahifelerine \u00e7evirir ve o sahifelerde yaz\u0131lan h\u00e2disat\u0131n sat\u0131rlar\u0131na nazar-\u0131 dikkati celbeder. Evet Kur’an G\u00fcne\u015f’ten G\u00fcne\u015f i\u00e7in bahsetmiyor. Belki onu \u0131\u015f\u0131kland\u0131ran z\u00e2t i\u00e7in bahsediyor. Hem G\u00fcne\u015f’in insana l\u00fczumsuz olan mahiyetinden bahsetmiyor. Belki G\u00fcne\u015f’in vazifesinden bahsediyor ki, san’at-\u0131 Rabbaniyenin intizam\u0131na bir zenberek ve hilkat-i Rabbaniyenin nizam\u0131na bir merkez, hem Nakka\u015f-\u0131 Ezel\u00ee’nin gece g\u00fcnd\u00fcz ipleriyle dokudu\u011fu e\u015fyadaki san’at-\u0131 Rabbaniyenin insicam\u0131na bir mekik vazifesini yap\u0131yor. Daha sair kelimat-\u0131 Kur’aniyeyi bunlara k\u0131yas edebilirsin. \u00c2deta basit, me’luf birer kelime iken, latif manalar\u0131n definelerine birer anahtar vazifesini g\u00f6r\u00fcyor.<\/p>\n \u0130\u015fte ekseriyetle \u00fcsl\u00fbb-u Kur’an\u0131n ge\u00e7en tarzlarda ulv\u00ee ve parlak oldu\u011fundand\u0131r ki; bazan bir bedevi arab birtek kel\u00e2ma meftun olur, M\u00fcsl\u00fcman olmadan secdeye giderdi. Bir bedevi \u0641\u064e\u0627\u0635\u0652\u062f\u064e\u0639\u0652 \u0628\u0650\u0645\u064e\u0627 \u062a\u064f\u0624\u0652\u0645\u064e\u0631\u064f kel\u00e2m\u0131n\u0131 i\u015fitti\u011fi anda secdeye gitti. Ona dediler: “M\u00fcsl\u00fcman m\u0131 oldun?” “Yok” dedi, “Ben \u015fu kel\u00e2m\u0131n bel\u00e2gat\u0131na secde ediyorum.” [5]<\/a><\/p>\n Bedi\u00fczzaman Hazretleri \u201c\u015eimdi, esalib-i Kur’aniyeye sure itibariyle, maksad itibariyle, \u00e2y\u00e2t ve kel\u00e2m ve kelime itibariyle birer i\u015faret edece\u011fiz.\u201d C\u00fcmlesiyle leff \u00fc ne\u015fr-i m\u00fcretteb sanat\u0131n\u0131 kullanarak s\u0131ras\u0131yla sure, maksad, \u00e2yetler, kel\u00e2m ve kelime itibariyle misaller verece\u011fini a\u00e7\u0131klam\u0131\u015f. Ancak ne\u015firlerin \u00e7o\u011funda bu paragraflar birbirine kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Yukar\u0131daki metnin do\u011fru olan tertibi \u015f\u00f6yledir:<\/p>\n \u201c\u00dcsl\u00fbbundaki bedaat-\u0131 h\u00e2rikad\u0131r. Evet Kur’an\u0131n \u00fcsl\u00fbblar\u0131 hem garibdir, hem bed\u00ee’dir, hem acibdir, hem mukni’dir. Hi\u00e7bir \u015feyi, hi\u00e7bir kimseyi, taklid etmemi\u015f. Hi\u00e7 kimse de onu taklid edemiyor. Nas\u0131l gelmi\u015f, \u00f6yle o \u00fcsl\u00fbblar taravetini, gen\u00e7li\u011fini, garabetini daima muhafaza etmi\u015f ve ediyor.<\/p>\n \u201c\u015eimdi, esalib-i Kur’aniyeye sure itibariyle, maksad itibariyle, \u00e2y\u00e2t ve kel\u00e2m ve kelime itibariyle birer i\u015faret edece\u011fiz. Mesel\u00e2:<\/p>\n (S\u00fbreye misal) <\/em>Sure-i \u0639\u064e\u0645\u0651\u064e ye dikkat edilse \u00f6yle bir \u00fcsl\u00fbb-u bed\u00ee’ ile \u00e2hireti, ha\u015fri, Cennet ve Cehennem’in ahvalini \u00f6yle bir tarzda g\u00f6steriyor ki; \u015fu d\u00fcnyadaki ef’al-i \u0130lahiyeyi, \u00e2s\u00e2r-\u0131 Rabbaniyeyi o ahval-i uhreviyeye birer birer bakar isbat eder gibi kalbi ikna’ eder. \u015eu suredeki \u00fcsl\u00fbbun izah\u0131 uzun oldu\u011fundan yaln\u0131z bir-iki noktas\u0131na i\u015faret ederiz. \u015e\u00f6yle ki:<\/p>\n \u015eu surenin ba\u015f\u0131nda K\u0131yamet g\u00fcn\u00fcn\u00fc isbat i\u00e7in der: “Size zemini g\u00fczel serilmi\u015f bir be\u015fik; da\u011flar\u0131 hanenize ve hayat\u0131n\u0131za defineli direk, hazineli kaz\u0131k; sizi birbirini sever, \u00fcnsiyet eder \u00e7ift; geceyi h\u00e2b-\u0131 rahat\u0131n\u0131za \u00f6rt\u00fc; g\u00fcnd\u00fcz\u00fc meydan-\u0131 mai\u015fet; G\u00fcne\u015f’i \u0131\u015f\u0131k verici, \u0131s\u0131nd\u0131r\u0131c\u0131 bir l\u00e2mba; bulutlar\u0131 \u00e2b-\u0131 hayat \u00e7e\u015fmesi gibi ondan suyu ak\u0131tt\u0131m. Basit bir sudan b\u00fct\u00fcn erzak\u0131n\u0131z\u0131 ta\u015f\u0131yan b\u00fct\u00fcn \u00e7i\u00e7ekli, meyveli muhtelif e\u015fyay\u0131 kolay ve az bir zamanda icad ederiz. \u00d6yle ise, yevm-i fasl olan k\u0131yamet sizi bekliyor. O g\u00fcn\u00fc getirmek bize a\u011f\u0131r gelemez.” \u0130\u015fte bundan sonra k\u0131yamette da\u011flar\u0131n da\u011f\u0131lmas\u0131, semavat\u0131n par\u00e7alanmas\u0131, Cehennem’in haz\u0131rlanmas\u0131 ve Cennet ehline ba\u011f ve bostan vermesini gizli bir surette isbatlar\u0131na i\u015faret eder. Manen der: “Madem g\u00f6z\u00fcn\u00fcz \u00f6n\u00fcnde da\u011f ve zeminde \u015fu i\u015fleri yapar. \u00c2hirette dahi bunlara benzer i\u015fleri yapar.” Demek surenin ba\u015f\u0131ndaki “da\u011f”, k\u0131yametteki da\u011flar\u0131n haline bakar ve ba\u011f ise, \u00e2hirde ve \u00e2hiretteki hadikaya ve ba\u011fa bakar. \u0130\u015fte sair noktalar\u0131 buna k\u0131yas et, ne kadar g\u00fczel ve \u00e2l\u00ee bir \u00fcsl\u00fbbu var, g\u00f6r.<\/p>\n (Maksada misal) <\/em>Mesel\u00e2: \u0642\u064f\u0644\u0650 \u0627\u0644\u0644\u0651\u0670\u0647\u064f\u0645\u0651\u064e \u0645\u064e\u0627\u0644\u0650\u0643\u064e \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u0650 \u062a\u064f\u0624\u0652\u062a\u0650\u0649 \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u064e \u0645\u064e\u0646\u0652 \u062a\u064e\u0634\u064e\u0627\u0621\u064f \u0648\u064e\u062a\u064e\u0646\u0652\u0632\u0650\u0639\u064f \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u064e \u0645\u0650\u0645\u0651\u064e\u0646\u0652 \u062a\u064e\u0634\u064e\u0627\u0621\u064f il\u00e2 \u00e2hir… \u00d6yle bir \u00fcsl\u00fbb-u \u00e2l\u00eede ben\u00ee-be\u015ferdeki \u015fuunat-\u0131 \u0130lahiyeyi ve gece ve g\u00fcnd\u00fcz\u00fcn deveran\u0131ndaki tecelliyat-\u0131 \u0130lahiyeyi ve senenin mevsimlerinde olan tasarrufat-\u0131 Rabbaniyeyi ve yery\u00fcz\u00fcnde hayat-memat, ha\u015fir ve ne\u015fr-i d\u00fcnyeviyedeki icraat-\u0131 Rabbaniyeyi \u00f6yle bir ulv\u00ee \u00fcsl\u00fbb ile beyan eder ki, ehl-i dikkatin ak\u0131llar\u0131n\u0131 teshir eder. Parlak ve ulv\u00ee geni\u015f \u00fcsl\u00fbbu, az dikkat ile g\u00f6r\u00fcnd\u00fc\u011f\u00fc i\u00e7in \u015fimdilik o hazineyi a\u00e7mayaca\u011f\u0131z.<\/p>\n (\u00c2yetlere misal) <\/em>Mesel\u00e2: \u0627\u0650\u0630\u064e\u0627 \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0621\u064f \u0627\u0646\u0652\u0634\u064e\u0642\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u064e\u0630\u0650\u0646\u064e\u062a\u0652 \u0644\u0650\u0631\u064e\u0628\u0650\u0651\u0647\u064e\u0627 \u0648\u064e\u062d\u064f\u0642\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u0650\u0630\u064e\u0627 \u0627\u0652\u0644\u0627\u064e\u0631\u0652\u0636\u064f \u0645\u064f\u062f\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u064e\u0644\u0652\u0642\u064e\u062a\u0652 \u0645\u064e\u0627 \u0641\u0650\u064a\u0647\u064e\u0627 \u0648\u064e \u062a\u064e\u062e\u064e\u0644\u0651\u064e\u062a\u0652 \u066d \u0648\u064e\u0627\u064e\u0630\u0650\u0646\u064e\u062a\u0652 \u0644\u0650\u0631\u064e\u0628\u0650\u0651\u0647\u064e\u0627 \u0648\u064e\u062d\u064f\u0642\u0651\u064e\u062a\u0652 \u066d G\u00f6k ve zeminin Cenab-\u0131 Hakk’\u0131n emrine kar\u015f\u0131 derece-i ink\u0131yad ve itaatlerini \u015f\u00f6yle \u00e2l\u00ee bir \u00fcsl\u00fbb ile beyan eder ki: Nas\u0131l bir kumandan-\u0131 a’zam, m\u00fccahede ve manevra ve ahz-\u0131 asker \u015fubeleri gibi m\u00fccahedeye l\u00e2z\u0131m i\u015fler i\u00e7in iki daireyi te\u015fkil edip a\u00e7m\u0131\u015f. O m\u00fccahede, o muamele i\u015fi bittikten sonra o iki daireyi ba\u015fka i\u015flerde kullanmak ve tebdil ederek istimal etmek i\u00e7in o kumandan-\u0131 a’zam o iki daireye m\u00fcteveccih olur. O daireler, herbirisi hademeleri lisan\u0131yla veya nutka gelip kendi lisan\u0131yla der ki: “Ey kumandan\u0131m! Bir par\u00e7a m\u00fchlet ver ki, eski i\u015flerin ufak tefeklerini, p\u0131rt\u0131-m\u0131rt\u0131lar\u0131n\u0131 temizleyip d\u0131\u015far\u0131 atay\u0131m, sonra te\u015frif ediniz. \u0130\u015fte at\u0131p senin emrine haz\u0131r duruyoruz. Buyurun ne yaparsan\u0131z yap\u0131n\u0131z. Senin emrine m\u00fcnkad\u0131z. Senin yapt\u0131\u011f\u0131n i\u015fler b\u00fct\u00fcn hak, g\u00fczel, maslahatt\u0131r.” \u00d6yle de: Semavat ve Arz, b\u00f6yle iki daire-i teklif ve tecr\u00fcbe ve imtihan i\u00e7in a\u00e7\u0131lm\u0131\u015ft\u0131r. M\u00fcddet bittikten sonra Semavat ve Arz, daire-i teklife ait e\u015fyay\u0131 emr-i \u0130lahiyle bertaraf eder. Derler: “Ya Rabbena! Buyurun, ne i\u00e7in bizi istihdam edersen et. Hakk\u0131m\u0131z sana itaattir. Her yapt\u0131\u011f\u0131n \u015fey de hakt\u0131r.” \u0130\u015fte, c\u00fcmlelerindeki \u00fcsl\u00fbbun ha\u015fmetine bak, dikkat et.<\/p>\n (Kel\u00e2ma misal)<\/em> Hem mesel\u00e2: \u064a\u064e\u0627 \u0627\u064e\u0631\u0652\u0636\u064f \u0627\u0628\u0652\u0644\u064e\u0639\u0650\u0649 \u0645\u064e\u0627\u0621\u064e \u0643\u0650 \u0648\u064e\u064a\u064e\u0627 \u0633\u064e\u0645\u064e\u0627\u0621\u064f \u0627\u064e\u0642\u0652\u0644\u0650\u0639\u0650\u0649 \u0648\u064e\u063a\u0650\u064a\u0636\u064e \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u064f \u0648\u064e\u0642\u064f\u0636\u0650\u0649\u064e \u0627\u0652\u0644\u0627\u064e\u0645\u0652\u0631\u064f \u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0648\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u062c\u064f\u0648\u062f\u0650\u0649\u0650\u0651 \u0648\u064e\u0642\u0650\u064a\u0644\u064e \u0628\u064f\u0639\u0652\u062f\u064b\u0627 \u0644\u0650\u0644\u0652\u0642\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u0638\u0651\u064e\u0627\u0644\u0650\u0645\u0650\u064a\u0646\u064e \u0130\u015fte \u015fu \u00e2yetin bahr-i bel\u00e2gat\u0131ndan bir katreye i\u015faret i\u00e7in bir \u00fcsl\u00fbbunu bir temsil \u00e2yinesinde g\u00f6sterece\u011fiz. Nas\u0131l bir harb-i umum\u00eede bir kumandan, zaferden sonra ate\u015f eden bir ordusuna “Ate\u015f kes!” ve h\u00fccum eden di\u011fer bir ordusuna “Dur!” der, emreder. O anda ate\u015f kesilir, h\u00fccum durur. “\u0130\u015f bitti, istil\u00e2 ettik. Bayra\u011f\u0131m\u0131z d\u00fc\u015fman\u0131n merkezlerinde y\u00fcksek kalelerinin ba\u015f\u0131nda dikildi. Esfel-\u00fcs safil\u00eene giden o edebsiz zalimler cezalar\u0131n\u0131 buldular.” der.<\/p>\n Aynen \u00f6yle de: Padi\u015fah-\u0131 B\u00eemisal, kavm-i Nuh’un mahv\u0131 i\u00e7in Semavat ve Arz’a emir vermi\u015f. Vazifelerini yapt\u0131ktan sonra ferman ediyor: Ey Arz! Suyunu yut. Ey sema! Dur, i\u015fin bitti. Su \u00e7ekildi. Da\u011f\u0131n ba\u015f\u0131nda memur-u \u0130lah\u00eenin \u00e7ad\u0131r vazifesini g\u00f6ren gemisi kuruldu. Zalimler cezalar\u0131n\u0131 buldular. \u0130\u015fte \u015fu \u00fcsl\u00fbbun ulviyetine bak. “Zemin ve g\u00f6k iki muti’ asker gibi emir dinler, itaat ederler” diyor. \u0130\u015fte \u015fu \u00fcsl\u00fbb i\u015faret eder ki, insan\u0131n isyan\u0131ndan k\u00e2inat k\u0131z\u0131yor. Semavat ve Arz hiddete geliyorlar. Ve \u015fu i\u015faretle der ki: “Yer ve g\u00f6k iki muti’ asker gibi emirlerine bakan bir z\u00e2ta isyan edilmez, edilmemeli.” Deh\u015fetli bir zecri ifade eder. \u0130\u015fte tufan gibi bir h\u00e2dise-i umumiyeyi b\u00fct\u00fcn netaiciyle, hakaik\u0131yla birka\u00e7 c\u00fcmlede \u00eecazl\u0131, i’cazl\u0131, cemalli, icmalli bir tarzda beyan eder. \u015eu denizin sair katrelerini \u015fu katreye k\u0131yas et.<\/p>\n (Kelimelere misal) <\/em>\u015eimdi kelimelerin penceresiyle g\u00f6sterdi\u011fi \u00fcsl\u00fbba bak. Mesel\u00e2: \u0648\u064e\u0627\u0644\u0652\u0642\u064e\u0645\u064e\u0631\u064e \u0642\u064e\u062f\u0651\u064e\u0631\u0652\u0646\u064e\u0627\u0647\u064f \u0645\u064e\u0646\u064e\u0627\u0632\u0650\u0644\u064e \u062d\u064e\u062a\u0651\u064e\u0649 \u0639\u064e\u0627\u062f\u064e \u0643\u064e\u0627\u0644\u0652\u0639\u064f\u0631\u0652\u062c\u064f\u0648\u0646\u0650 \u0627\u0644\u0652\u0642\u064e\u062f\u0650\u064a\u0645\u0650 deki \u0643\u064e\u0627\u0644\u0652\u0639\u064f\u0631\u0652\u062c\u064f\u0648\u0646\u0650 \u0627\u0644\u0652\u0642\u064e\u062f\u0650\u064a\u0645\u0650 kelimesine bak, ne kadar latif bir \u00fcsl\u00fbbu g\u00f6steriyor. \u015e\u00f6yle ki: Kamer’in bir menzili var ki, S\u00fcreyya y\u0131ld\u0131zlar\u0131n\u0131n dairesidir. Kameri, hil\u00e2l vaktinde hurman\u0131n eskimi\u015f beyaz bir dal\u0131na te\u015fbih eder. \u015eu te\u015fbih ile seman\u0131n ye\u015fil perdesi arkas\u0131nda g\u00fcya bir a\u011fa\u00e7 bulunuyor ki beyaz, sivri, nurani bir dal\u0131, perdeyi y\u0131rt\u0131p ba\u015f\u0131n\u0131 \u00e7\u0131kar\u0131p, S\u00fcreyya o dal\u0131n bir salk\u0131m\u0131 gibi ve sair y\u0131ld\u0131zlar o gizli hilkat a\u011fac\u0131n\u0131n birer m\u00fcnevver meyvesi olarak i\u015fitenin hayal\u00ee olan g\u00f6z\u00fcne g\u00f6stermekle; medar-\u0131 mai\u015fetlerinin en m\u00fchimmi hurma a\u011fac\u0131 olan sahra-ni\u015finlerin nazar\u0131nda ne kadar m\u00fcnasib, g\u00fczel, latif, ulv\u00ee bir \u00fcsl\u00fbb-u ifade oldu\u011funu zevkin varsa anlars\u0131n.<\/p>\n Mesel\u00e2: Ondokuzuncu S\u00f6z’\u00fcn \u00e2hirinde isbat edildi\u011fi gibi, \u0648\u064e \u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u064f \u062a\u064e\u062c\u0652\u0631\u0650\u0649 \u0644\u0650\u0645\u064f\u0633\u0652\u062a\u064e\u0642\u064e\u0631\u064d\u0651 \u0644\u064e\u0647\u064e\u0627 deki \u062a\u064e\u062c\u0652\u0631\u0650\u0649 kelimesi \u015f\u00f6yle bir \u00fcsl\u00fbb-u \u00e2l\u00eeye pencere a\u00e7ar. \u015e\u00f6yle ki: \u062a\u064e\u062c\u0652\u0631\u0650\u0649 lafz\u0131yla yani: “G\u00fcne\u015f d\u00f6ner” tabiriyle k\u0131\u015f ve yaz, gece ve g\u00fcnd\u00fcz\u00fcn deveran\u0131ndaki muntazam tasarrufat-\u0131 kudret-i \u0130lahiyeyi ihtar ile S\u00e2ni’in azametini ifham eder. Ve o mevsimlerin sahifelerinde kalem-i kudretin yazd\u0131\u011f\u0131 mektubat-\u0131 Samedaniyeye nazar\u0131 \u00e7evirir, H\u00e2l\u0131k-\u0131 Z\u00fclcelal’in hikmetini i’lam eder. \u0648\u064e \u062c\u064e\u0639\u064e\u0644\u064e \u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u064e \u0633\u0650\u0631\u064e\u0627\u062c\u064b\u0627 Yani, l\u00e2mba tabiriyle \u015f\u00f6yle bir \u00fcsl\u00fbba pencere a\u00e7ar ki: \u015eu \u00e2lem bir saray ve i\u00e7inde olan e\u015fya ise insana ve z\u00eehayata ihzar edilmi\u015f m\u00fczeyyenat ve mat’umat ve levaz\u0131mat oldu\u011funu ve G\u00fcne\u015f dahi m\u00fcsahhar bir mumdar oldu\u011funu ihtar ile, S\u00e2ni’in ha\u015fmetini ve H\u00e2l\u0131k\u0131n ihsan\u0131n\u0131 ifham ederek tevhide bir delil g\u00f6sterir ki; m\u00fc\u015friklerin en m\u00fchim, en parlak mabud zannettikleri G\u00fcne\u015f, m\u00fcsahhar bir l\u00e2mba, camid bir mahluktur. Demek “sirac” tabirinde H\u00e2l\u0131k’\u0131n azamet-i rububiyetindeki rahmetini ihtar eder. Rahmetin v\u00fcs’atindeki ihsan\u0131n\u0131 ifham eder. Ve o ifhamda saltanat\u0131n\u0131n ha\u015fmetindeki keremini ihsas eder. Ve bu ihsasta vahdaniyeti i’lam eder ve manen der: “Camid bir sirac-\u0131 m\u00fcsahhar, hi\u00e7bir cihette ibadete l\u00e2y\u0131k olamaz.”<\/p>\n Hem cereyan-\u0131 \u062a\u064e\u062c\u0652\u0631\u0650\u0649 tabirinde gece g\u00fcnd\u00fcz\u00fcn, k\u0131\u015f ve yaz\u0131n d\u00f6nmelerindeki tasarrufat-\u0131 muntazama-i acibeyi ihtar eder ve o ihtarda, rububiyetinde m\u00fcnferid bir S\u00e2ni’in azamet-i kudretini ifham eder. Demek \u015eems ve Kamer noktalar\u0131ndan be\u015ferin zihnini gece ve g\u00fcnd\u00fcz, k\u0131\u015f ve yaz sahifelerine \u00e7evirir ve o sahifelerde yaz\u0131lan h\u00e2disat\u0131n sat\u0131rlar\u0131na nazar-\u0131 dikkati celbeder. Evet Kur’an G\u00fcne\u015f’ten G\u00fcne\u015f i\u00e7in bahsetmiyor. Belki onu \u0131\u015f\u0131kland\u0131ran z\u00e2t i\u00e7in bahsediyor. Hem G\u00fcne\u015f’in insana l\u00fczumsuz olan mahiyetinden bahsetmiyor. Belki G\u00fcne\u015f’in vazifesinden bahsediyor ki, san’at-\u0131 Rabbaniyenin intizam\u0131na bir zenberek ve hilkat-i Rabbaniyenin nizam\u0131na bir merkez, hem Nakka\u015f-\u0131 Ezel\u00ee’nin gece g\u00fcnd\u00fcz ipleriyle dokudu\u011fu e\u015fyadaki san’at-\u0131 Rabbaniyenin insicam\u0131na bir mekik vazifesini yap\u0131yor. Daha sair kelimat-\u0131 Kur’aniyeyi bunlara k\u0131yas edebilirsin. \u00c2deta basit, me’luf birer kelime iken, latif manalar\u0131n definelerine birer anahtar vazifesini g\u00f6r\u00fcyor.<\/p>\n \u0130\u015fte ekseriyetle \u00fcsl\u00fbb-u Kur’an\u0131n ge\u00e7en tarzlarda ulv\u00ee ve parlak oldu\u011fundand\u0131r ki; bazan bir bedevi arab birtek kel\u00e2ma meftun olur, M\u00fcsl\u00fcman olmadan secdeye giderdi. Bir bedevi \u0641\u064e\u0627\u0635\u0652\u062f\u064e\u0639\u0652 \u0628\u0650\u0645\u064e\u0627 \u062a\u064f\u0624\u0652\u0645\u064e\u0631\u064f kel\u00e2m\u0131n\u0131 i\u015fitti\u011fi anda secdeye gitti. Ona dediler: “M\u00fcsl\u00fcman m\u0131 oldun?” “Yok” dedi, “Ben \u015fu kel\u00e2m\u0131n bel\u00e2gat\u0131na secde ediyorum.” [6]<\/a><\/p>\n Bazan c\u00fcmleler de b\u00f6l\u00fcnerek paragraf yap\u0131lm\u0131\u015ft\u0131r. Son zamanlardaki tashih ve tahkikler bu manadaki hatalar\u0131 azaltmaya devam etmektedir.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc Sebep: <\/strong>Maalesef yap\u0131lan bir k\u0131y\u00e2s-\u0131 maal-f\u00e2r\u0131k hatas\u0131d\u0131r. Bir k\u0131s\u0131m tenkit\u00e7iler, Ris\u00e2le-i Nuru Osmanl\u0131ca gramerine g\u00f6re de\u011fil de T\u00fcrk\u00e7e ve hatta Uyduruk\u00e7a gramere g\u00f6re g\u00fcya tahlil ederek hatalar arama pe\u015findedirler. \u00d6zellikle noktalama i\u015faretleri konusu ana tenkit konular\u0131d\u0131r. Mesela Osmanl\u0131 Gramerinde, son zamanlardaki istisnalar d\u0131\u015f\u0131nda, noktalama i\u015faretlerinden ziyade at\u0131f harfleri esas al\u0131n\u0131r.<\/p>\n Kel\u00e2m, ya naz\u0131m yahut nesir olur.<\/strong> Bedi\u00fczzaman\u2019\u0131n naz\u0131m olarak kaleme ald\u0131\u011f\u0131 tek eseri Leme\u2019\u00e2t <\/em>adl\u0131 eseridir. Bu konuda neler s\u00f6yledi\u011fini ilgili konularda a\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131k. \u201cEski Said\u2019in Yeni Said\u2019e varan yolculu\u011fu, nihayetinde o sat\u0131rlar aras\u0131nda sakl\u0131, o c\u00fcmlelerde gizleniyor, bize g\u00f6z k\u0131rp\u0131yor. Ve orada nakledilen bilgilerden her birisi, Eski Said\u2019in ruhunda i\u015fleye i\u015fleye, onu elmaslar elmas\u0131na \u00e7eviriyor, Yeni Said k\u0131l\u0131yor. Bu y\u00f6n\u00fcyle yolculu\u011fun ad\u0131mlar\u0131na, ahirzaman m\u00fcceddidi ile beraber \u015fahit olmak, onunla beraber y\u00fcr\u00fcmek ad\u0131na, eski eserlerinin de gerekli k\u0131ymeti almas\u0131 \u00f6nemli\u2026 Bu noktada Leme\u2019\u00e2t <\/em>da \u00e7ok \u00f6nemli. Zira m\u00fcellif, o eserini, y\u0131llar sonra yine takdir ediyor, Yeni Said\u2019in eserleri aras\u0131na koyduruyor, S\u00f6zler<\/em>\u2019in sonunda Leme\u2019\u00e2t <\/em>da yer al\u0131yor.<\/p>\n Bedi\u00fczzaman\u2019\u0131n o eseri telif etti\u011fi d\u00f6nemin biraz \u00f6ncesi, gazetelerde ve mecmualarda s\u00fcren ate\u015fli hece vezni\/aruz vezni tart\u0131\u015fmalar\u0131yla s\u00fcr\u00fcyor. Me\u015fhur Be\u015f Hececiler\u2019in de en g\u00f6zde olduklar\u0131 zamanlar. Be\u015f Hececiler, malunumuz, \u015fiirde \u00f6l\u00e7\u00fcye ve \u00f6zellike hece \u00f6l\u00e7\u00fcs\u00fcne \u00e7ok d\u00fc\u015fk\u00fcnler. \u0130\u00e7lerinde aruzla da yazanlar olmakla birlikte, geneli hece vezni ve \u015fiirde T\u00fcrk\u00e7ele\u015fme tutkunu\u2026 Yine bu d\u00f6nem, Naz\u0131m Hikmet gibi isimlerin de \u00f6n plana \u00e7\u0131kt\u0131\u011f\u0131, hatta daha gen\u00e7 bir \u015fairken Alemdar gazetesinin \u015fiir yar\u0131\u015fmas\u0131nda ilk \u00f6d\u00fcl\u00fcn\u00fc ald\u0131\u011f\u0131 y\u0131l\u0131 da kaps\u0131yor. \u0130\u015fgalin heyecan\u0131, y\u00fckselen milliyet\u00e7ilik ve di\u011fer ak\u0131mlar \u015fiir d\u00fcnyas\u0131n\u0131 da kaynayan bir kazana \u00e7eviriyor. \u015eiire ra\u011fbet y\u00fckseliyor.<\/p>\n Hal b\u00f6yle olunca, ister istemez, maziden beri bir k\u0131s\u0131m \u015fiir erbab\u0131n\u0131 ve sanatk\u00e2r\u0131 \u201cSafiye\u2019yi kafiyeye feda etmekle\u201d itham eden Bedi\u00fczzaman\u2019\u0131n, bu tart\u0131\u015fmalardan ne denli uzakta kalabilmi\u015f olabilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. \u00d6yle ya, o s\u0131ralar daha Eski Said ve Eski Said, Yeni Said kadar g\u00fcndemi terk etmiyor. G\u00fcndemi hayra y\u00f6nlendirmeye \u00e7al\u0131\u015f\u0131yor. Tabii \u015fimdi s\u00f6yleyece\u011fim kanaate de bir delil getiremiyorum, ama Bedi\u00fczzaman\u2019\u0131n Kur\u2019an\u00ee bir \u00fcslup takip eden, ondaki ahenge \u00f6zenen Leme\u2019\u00e2t<\/em> isimli eserinde \u201cAcaba o zaman\u0131n bu vezne d\u00fc\u015fk\u00fcn edebiyat\u0131na bir g\u00f6nderme, bir ikaz var m\u0131d\u0131r?\u201d diye sormadan da edemiyorum. \u00c7\u00fcnk\u00fc garip bir \u015fekilde Leme\u2019\u00e2t<\/em> Risalesi, i\u00e7erisinde bu tarz ele\u015ftiriler de bar\u0131nd\u0131r\u0131yor. Bir \u00f6rnek vereyim:<\/p>\n \u201cTek bir il\u00e2c\u0131 bulmu\u015f, o da romanlar\u0131ym\u0131\u015f. Kitap gibi bir hayy-\u0131 meyyit, sinema gibi bir m\u00fcteharrik emvat. Meyyit hayat veremez.<\/p>\n Hem tiyatro gibi tenasuhv\u00e2ri, mazi denilen geni\u015f kabrin hortlaklar\u0131 gibi \u015fu \u00fc\u00e7 nevi romanlar\u0131yla hi\u00e7 de utanmaz.<\/p>\n Be\u015ferin a\u011fz\u0131na yalanc\u0131 bir dil koymu\u015f, hem insan\u0131n y\u00fcz\u00fcne f\u00e2s\u0131k bir g\u00f6z tak\u00adm\u0131\u015f, d\u00fcnyaya bir \u00e2l\u00fcfte fistan\u0131n\u0131 giydirmi\u015f, h\u00fcsn-\u00fc m\u00fccerred tan\u0131maz.<\/p>\n G\u00fcne\u015fi g\u00f6sterirse, sar\u0131 sa\u00e7l\u0131 g\u00fczel bir aktrisi k\u00e0rie ihtar eder. Zahiren der: \u2018Se\u00adfa\u00adhet fenad\u0131r, insanlara yak\u0131\u015fmaz.\u2019<\/p>\n Netice-i muz\u0131rray\u0131 g\u00f6sterir. Halbuki sefahete \u00f6yle m\u00fc\u015fevvikane bir tasviri ya\u00adpar ki, a\u011f\u0131z suyu ak\u0131t\u0131r, ak\u0131l h\u00e2kim kalamaz.\u201d<\/p>\n Burada da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Bedi\u00fczzaman, o zaman\u0131n siyasi tart\u0131\u015fmalar\u0131na oldu\u011fu kadar, sanatsal tart\u0131\u015fmalar\u0131na da m\u00fcdahildir. \u0130\u015fte Bedi\u00fczzaman\u2019\u0131n bu fikirleri de ancak ge\u00e7mi\u015f eserleri tetkik edilerek anla\u015f\u0131labilir, g\u00f6r\u00fclebilir. Serbest vezne ra\u011fbetin \u00fclkemizde ancak 1941\u2019de Garip ak\u0131m\u0131yla ger\u00e7ekle\u015fti\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, Bedi\u00fczzaman\u2019\u0131n hakikaten kendi d\u00f6neminde vezne daha \u00e7ok \u00e7ocuk olan bir ele\u015ftiri yapt\u0131\u011f\u0131 anla\u015f\u0131labilir. Ki bu ele\u015ftiri, belki daha sonralar\u0131, Nur talebelerinin geli\u015ftirdi\u011fi ba\u015fka bir edebiyat t\u00fcr\u00fcyle meyve verecektir. M\u00fcellifin, bu eser i\u00e7in ileride talebelerinin mesnevisi olaca\u011f\u0131n\u0131 s\u00f6ylemesi de, hep ilgin\u00e7 bir \u015fekilde, Mevlana\u2019n\u0131n Mesnevi\u2019si gibi olaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclerek anla\u015f\u0131l\u0131r. Halbuki mesnev\u00ee edeb\u00ee bir tarzd\u0131r. \u0130lk yaz\u0131lan mesnevi de Mevlana\u2019n\u0131nki de\u011fildir. Ve ondan sonra da \u00e7ok yaz\u0131lm\u0131\u015ft\u0131r.\u201d[7]<\/a><\/p>\n Bedi\u00fczzaman\u2019\u0131n di\u011fer eserleri nesir t\u00fcr\u00fcndendir. <\/strong>\u0130ster nesir ve isterse naz\u0131m olsun, bir kelam\u0131n mu\u2019teber olabilmesi i\u00e7in, buraya kadar \u00f6zetledi\u011fimiz, on aded \u00e2let ilimlerindeki kaidelere mutab\u0131k olmas\u0131 \u015fartt\u0131r. \u015eimdi bunlar\u0131 g\u00f6relim:<\/p>\n <\/p>\n Kel\u00e2m\u0131n \u015fartlar\u0131 ikiye ayr\u0131l\u0131r:<\/p>\n <\/p>\n Kel\u00e2m\u0131n lafza ait \u015fartlar\u0131, bey\u00e2n ve bed\u00ee ilimlerinde ayr\u0131nt\u0131l\u0131 olarak anlat\u0131lm\u0131\u015f ve Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131ndan misaller verilerek, Nurlarda bunlara tam olarak ri\u2019\u00e2yet edildi\u011fi ortaya konmu\u015ftur. Baz\u0131lar\u0131n\u0131 \u00f6zetleyelim:<\/p>\n Birinci \u015eart: <\/strong>Kel\u00e2mda \u00e7irkin laf\u0131zlardan ve laub\u00e2li kelimelerden ka\u00e7\u0131nmakt\u0131r ki, Bedi\u00fczzaman, Kur\u2019an ve Hadis\u2019in kullanmad\u0131\u011f\u0131 hi\u00e7bir kelimeyi kelam\u0131nda zikretmemeye gayret g\u00f6stermi\u015ftir.[8]<\/a> \u201c\u00dcstad\u0131m\u0131z\u0131n dedi\u011fi gibi, “Fena \u015feylerle me\u015fguliyet fena tesir eder. Fena iz b\u0131rak\u0131r<\/em>.” Hususan b\u00f6yle bir as\u0131rda “B\u00e2t\u0131l\u0131 iyice tasvir etmek, saf\u00ee zihinleri idl\u00e2ldir<\/em>.” Evet menf\u00eelikleri \u00f6\u011frenerek m\u00fccadele edece\u011fim gibi saf bir niyetle ba\u015flay\u0131p, menf\u00ee \u015feylerle me\u015fgul ola ola din\u00ee ba\u011flar\u0131 ve din\u00ee salabet ve sadakat\u0131 eski haline nazaran gev\u015femi\u015f olanlar olmu\u015ftur.\u201d [9]<\/a><\/p>\n \u201cSak\u0131n ey ihvan-\u0131 vatan! Sefahetlerle ve dinde l\u00e2\u00fcbaliliklerle tekrar \u00f6ld\u00fcrmeyiniz. Ve b\u00fct\u00fcn efk\u00e2r-\u0131 fasideye ve ahl\u00e2k-\u0131 rezileye ve desais-i \u015feytaniyeye ve tabasbusata kar\u015f\u0131; \u015fer\u00ee\u2019at-\u0131 garra \u00fczerine m\u00fcesses olan kanun-u esas\u00ee Azrail h\u00fckm\u00fcne ge\u00e7ti, onlar\u0131 \u00f6ld\u00fcrd\u00fc.\u201d [10]<\/a><\/p>\n \u201cE\u011fer medeniyet b\u00f6yle haysiyet k\u0131r\u0131c\u0131 tecav\u00fczlere ve nifak verici iftiralara ve insafs\u0131zcas\u0131na intikam fikirlerine ve \u015feytancas\u0131na mugalatalara ve diyanette l\u00e2\u00fcbalicesine hareketlere m\u00fcsaid bir zemin ise; herkes \u015fahid olsun ki, o saadet-saray-\u0131 medeniyet tesmiye olunan b\u00f6yle mahall-i a\u011fraza bedel, vilayat-\u0131 \u015fark\u0131yenin h\u00fcrriyet-i mutlakan\u0131n meydan\u0131 olan y\u00fcksek da\u011flar\u0131ndaki bedeviyet ve vah\u015fet \u00e7ad\u0131rlar\u0131n\u0131 tercih ediyorum. Zira bu mimsiz medeniyette g\u00f6rmedi\u011fim h\u00fcrriyet-i fikir ve serbest\u00ee-i kel\u00e2m ve h\u00fcsn-\u00fc niyet ve sel\u00e2met-i kalb, \u015eark\u00ee Anadolu’nun da\u011flar\u0131nda tam manas\u0131yla h\u00fck\u00fcmfermad\u0131r.<\/p>\n Bildi\u011fime g\u00f6re edibler edebli olurlar. Edebsiz baz\u0131 gazeteleri na\u015fir-i a\u011fraz g\u00f6r\u00fcyorum. E\u011fer edeb b\u00f6yle ise ve efk\u00e2r-\u0131 umumiye b\u00f6yle karmakar\u0131\u015f\u0131k olsa; \u015fahid olunuz ki, b\u00f6yle edebiyattan vazge\u00e7tim. Bunda da d\u00e2hil de\u011filim. Vatan\u0131m\u0131n y\u00fcksek da\u011flar\u0131nda yani Ba\u015fit ba\u015f\u0131ndaki ecram ve elvah-\u0131 \u00e2lemi, gazetelere bedel m\u00fctalaa edece\u011fim.\u201d [11]<\/a><\/p>\n Ayr\u0131ca Bedi\u00fczzaman, bir tak\u0131m kaba ve so\u011fuk tabirlerden dahi ka\u00e7\u0131nm\u0131\u015fm\u0131\u015ft\u0131r. Hatta tabelerine \u201cE\u015fe\u011fe e\u015fek demeyin, i\u015flek deyin\u201d <\/em>diye tavsiye ederdi.<\/p>\n \u0130kinci \u015eart: <\/strong>\u00c2limlerin bile l\u00fcgat kitaplar\u0131n\u0131 ara\u015ft\u0131rarak bulabilecekleri garip kelimeleri kullanmaktan Bedi\u00fczzaman hep ka\u00e7\u0131nm\u0131\u015f ve bu problemi \u00f6zmek i\u00e7in \u00e7o\u011fu kere anla\u015f\u0131lmas\u0131 zor baz\u0131 kelimelerim e\u015f anlaml\u0131lar\u0131n\u0131 zikretmeyi ihmal etmemi\u015ftir. Ancak bunu yaparken sadece kelimelerin manalar\u0131n\u0131 vuzuha kavu\u015fturmak de\u011fil, farkl\u0131 n\u00fcanslar\u0131yla, meseleyi a\u00e7\u0131klamak i\u00e7in yapar; kel\u00e2mda isr\u00e2fa gitmez. [12]<\/a><\/p>\n \u201cOnu (insan\u0131) b\u00fct\u00fcn mahlukat\u0131n\u0131n en bedbaht, en b\u00ee\u00e7are, en musibetzede, en dertmend, en zelil bir derekeye at\u0131p; en m\u00fcbarek, nuran\u00ee ve \u00e2let-i tes’id bir hediye-i hikmeti olan akl\u0131 o b\u00ee\u00e7areye en me\u015f’um ve zulman\u00ee bir \u00e2let-i tazib yap\u0131p, hikmet-i mutlakas\u0131na b\u00fcsb\u00fct\u00fcn z\u0131d ve merhamet-i mutlakas\u0131na k\u00fclliyen m\u00fcnaf\u00ee bir merhametsizlik etsin.\u201d [13]<\/a><\/p>\n \u201cH\u00e2keza yedi s\u0131f\u00e2t-\u0131 \u0130lahiyeye \u015fehadet eden b\u00fct\u00fcn delail, bil’ittifak Z\u00e2t-\u0131 Hayy-u Kayyum’un hayat\u0131na delalet, \u015fehadet, i\u015faret ediyorlar.\u201d [14]<\/a><\/p>\n Bir di\u011fer \u00f6nemli nokta da, l\u00fcgat\u0131n farkl\u0131 telaffuzlar\u0131na bakarak farkl\u0131 farkl\u0131 zikretmek yerine, hangi dile mensup ise ona g\u00f6re dorusunu kullanmak \u00f6nemlidir.<\/p>\n Bilindi\u011fi gibi, Arap\u00e7a\u2019da b\u00e2blar vard\u0131r. Bu b\u00e2blardan bir \u00e7e\u015fidi de mez\u00eed\u00fcn fih bablard\u0131r. \u00dc\u00e7l\u00fc (s\u00fcl\u00e2s\u00ee) fillere eklenen her fazla harf, mutlaka bir ziyade mana ve maksad i\u00e7indir. \u0130\u015fte mez\u00eed\u00fcn fih masdarlar\u0131 kullan\u0131rken bunlara dikkat etmek gerekir. Bedi\u00fczzaman bu noktalara azami dikkat eylemi\u015ftir.[15]<\/a> \u0130\u015fte misaller:<\/p>\n \u201cE\u011fer desen:<\/em> Tercih bil\u00e2 m\u00fcreccih muhaldir. Halbuki, o emr-i itibar\u00ee dedi\u011fimiz kesb-i insan\u00ee; bazan yapmak ve bazan yapmamak; e\u011fer m\u00fbcib bir m\u00fcreccih bulunmazsa tercih bil\u00e2 m\u00fcreccih l\u00e2z\u0131m gelir. \u015eu ise, us\u00fbl-\u00fc kel\u00e2miyenin en m\u00fchim bir esas\u0131n\u0131 hedmeder?<\/p>\n Elcevab<\/em>: Tereccuh bil\u00e2 m\u00fcreccih muhaldir. {(Ha\u015fiye): Tereccuh ayr\u0131d\u0131r, tercih ayr\u0131d\u0131r, \u00e7ok fark var.}<\/em> Yani: M\u00fcreccihsiz, sebebsiz r\u00fcchaniyet muhaldir. Yoksa, tercih bil\u00e2 m\u00fcreccih caizdir ve vaki’dir. \u0130rade bir s\u0131fatt\u0131r; onun \u015fe’ni, b\u00f6yle bir i\u015fi g\u00f6rmektir.\u201d [16]<\/a><\/p>\n \u201c\u0130ncelerini sen kendin istihrac et.\u201d [17]<\/a><\/p>\n \u201cEhad\u00ees-i \u015eerife r\u00e2vilerinin baz\u0131 kavilleri veyahut istinbat ettikleri manalar\u0131, metn-i had\u00eesten telakki ediliyordu. Halbuki insan hatadan h\u00e2l\u00ee olmad\u0131\u011f\u0131 i\u00e7in, hilaf-\u0131 vaki’ baz\u0131 istinbatlar\u0131 veya kavilleri had\u00ees zannedilerek za’f\u0131na h\u00fckmedilmi\u015f.\u201d [18]<\/a><\/p>\n \u201cDi\u011fer k\u0131sm\u0131 \u00e2h\u00e2d\u00ee ise de, ilm-i had\u00eesin m\u00fcdakkik imamlar\u0131 tashih ve tahric ettikleri i\u00e7in, kanaat-\u0131 ilmiye verir.\u201d [19]<\/a><\/p>\n \u00dc\u00e7\u00fcnc\u00fc \u015eart: <\/strong>Terkiplerde ve uzun c\u00fcmlelerde, Osmanl\u0131ca Gramerine g\u00f6re at\u0131f harf ve edatlar\u0131 kullan\u0131l\u0131r. Bu y\u00fczden Nurlar\u0131 tenkid edenler, maalesef, Ahmed Cevdet Pa\u015fa\u2019n\u0131n Bel\u00e2\u011fat-\u0131 Osmaniye kitab\u0131n\u0131 okumal\u0131d\u0131rlar. Ancak e\u011fer, at\u0131f harfleri ve edtlar\u0131n\u0131n kullan\u0131lmas\u0131, \u00e7ok fazla vuku bulacaksa, bundan ka\u00e7\u0131nm ak da yaz\u0131m kurallar\u0131ndand\u0131r. [20]<\/a> Bunlara misal verelim:<\/p>\n Bedi\u00fczzaman bazan bu harf ve edatlar\u0131 terketmi\u015ftir:<\/p>\n \u201cHayat, \u015fu k\u00e2inat\u0131n en ehemmiyetli gayesi.. hem en b\u00fcy\u00fck neticesi.. hem en parlak nuru.. hem en latif mayesi.. hem gayet s\u00fcz\u00fclm\u00fc\u015f bir h\u00fcl\u00e2sas\u0131.. hem en m\u00fckemmel meyvesi.. hem en y\u00fcksek kemali.. hem en g\u00fczel cemali.. hem en g\u00fczel z\u00eeneti.. hem s\u0131rr-\u0131 vahdeti.. hem rab\u0131ta-i ittihad\u0131.. hem kemal\u00e2t\u0131n\u0131n men\u015fei.. hem san’at ve mahiyet\u00e7e en h\u00e2rika bir z\u00eeruhu.. hem en k\u00fc\u00e7\u00fck bir mahluku bir k\u00e2inat h\u00fckm\u00fcne getiren mu’cizek\u00e2r bir hakikat\u0131.. hem g\u00fcya k\u00e2inat\u0131n k\u00fc\u00e7\u00fck bir z\u00eehayatta yerle\u015fmesine vesile oluyor gibi; koca k\u00e2inat\u0131n bir nevi fihristesini o z\u00eehayatta g\u00f6stermekle beraber, o z\u00eehayat\u0131 ekser mevcudatla m\u00fcnasebetdar ve k\u00fc\u00e7\u00fck bir k\u00e2inat h\u00fckm\u00fcne getiren en h\u00e2rika bir mu’cize-i kudrettir.\u201d [21]<\/a><\/p>\n Ayn\u0131 paragrafda at\u0131f harfi olan \u201cve\u201d kelimesini kullanmas\u0131 da kel\u00e2m\u0131n g\u00fczelli\u011fine halel vermemektedir. Neden virg\u00fcl yok diyen m\u00fcnekkidler, Osmanl\u0131ca us\u00fbl-i tahriri bilmeyenlerdir:<\/p>\n \u201cHem k\u00e2inat\u0131n mahiyetleri i\u00e7inde Z\u00e2t-\u0131 Hayy-u Kayyum’un v\u00fccub-u v\u00fccuduna ve vahdetine ve ehadiyetine \u015fehadet eden b\u00fcrhanlar\u0131n en parla\u011f\u0131, en kat’\u00eesi ve en m\u00fckemmeli.. hem masnuat-\u0131 \u0130lahiye i\u00e7inde en haf\u00eesi ve en zahiri, en k\u0131ymetdar\u0131 ve en ucuzu, en nezihi ve en parlak ve en manidar bir nak\u015f-\u0131 san’at-\u0131 Rabbaniyedir.\u201d [22]<\/a><\/p>\n D\u00f6rd\u00fcnc\u00fc \u015eart: <\/strong>Kel\u00e2m\u0131n sel\u00e2setine dikkat eilmesidir ki, Ris\u00e2leler, ba\u015ftan ba\u015fa buna mis\u00e2ldir.[23]<\/a> Bedi\u00fczzaman Kur\u2019an\u2019i sel\u00e2setin\u00ee a\u00e7\u0131klarken de buna riayet ederek c\u00fcmlelerini kurmu\u015ftur.<\/p>\n \u201cDemek, herbir nevi mevcudat\u0131n, hatt\u00e2 y\u0131ld\u0131zlar\u0131n da bir ser-z\u00e2kiri ve nur-ef\u015fan bir b\u00fclb\u00fcl\u00fc var. Fakat, b\u00fct\u00fcn b\u00fclb\u00fcllerin en efdali ve en e\u015frefi ve en m\u00fcnevveri ve en bahiri ve en az\u00eemi ve en kerimi ve ses\u00e7e en y\u00fcksek ve vas\u0131f\u00e7a en parlak ve zikirce en etemm ve \u015f\u00fck\u00fcrce en eamm ve mahiyet\u00e7e en ekmel ve suret\u00e7e en ecmel, k\u00e2inat bostan\u0131nda, arz ve semavat\u0131n b\u00fct\u00fcn mevcudat\u0131n\u0131 latif secaat\u0131yla, leziz na\u011famat\u0131yla, ulv\u00ee tesbihat\u0131yla vecde ve cezbeye getiren, nev’-i be\u015ferin andelib-i z\u00ee\u015fan\u0131 ve ben\u00ee-\u00c2demin b\u00fclb\u00fcl-\u00fc z\u00fcl-Kur’an\u0131: Muhammed-i Arab\u00ee’dir.\u201d [24]<\/a><\/p>\n \u201cMesel\u00e2: Makam-\u0131 tergib ve te\u015fvikte hadsiz misallerinden, mesel\u00e2 Sure-i \u0647\u064e\u0644\u0652 \u0627\u064e\u062a\u064e\u0649 \u0639\u064e\u0644\u064e\u0649 \u0627\u0652\u0644\u0627\u0650\u0646\u0652\u0633\u064e\u0627\u0646\u0650 de beyanat\u0131, {(Ha\u015fiye-1<\/strong>): \u015eu \u00fcsl\u00fbb-u beyan, o surenin mealinin libas\u0131n\u0131 giymi\u015f<\/em>.} \u00e2b-\u0131 kevser gibi ho\u015f, selsebil \u00e7e\u015fmesi gibi selasetle akar, cennet meyveleri gibi tatl\u0131, huri libas\u0131 gibi g\u00fczeldir.\u201d [25]<\/a><\/p>\n Be\u015finci \u015eart: <\/strong>Yaz\u0131lacak \u015feyin konusuna g\u00f6re laf\u0131zlar\u0131n rikkat ve cez\u00e2letine dikkat edilmesidir ki, bu da met\u00e2net-i kel\u00e2m ve let\u00e2fet-i kel\u00e2m ile m\u00fcmk\u00fcnd\u00fcr. Bu konuda Ali Ulvi A\u011fabeyi dinleyelim:<\/p>\n \u201c<\/p>\n Letf\u00e2tet-i Kel\u00e2m: <\/em>Kel\u00e2m\u0131n ihtiv\u00e2 etti\u011fi kelimelerde cez\u00e2let yani fes\u00e2hat ile ak\u0131c\u0131l\u0131\u011f\u0131n bulunmas\u0131 ve kel\u00e2mda zorlamalar\u0131n yer almamas\u0131 demektir. Met\u00e2net deyince a\u011fza tat ve kula\u011fa lezzet vermesi akla gelmelidir. Tehdit ve korkutma gayeli olarak, a\u011f\u0131r s\u00f6zlerin kullan\u0131lmas\u0131, kel\u00e2m\u0131n letafetine ayk\u0131r\u0131 de\u011fildir.[26]<\/a> \u0130kisine de mis\u00e2l verelim:<\/p>\n Kur\u2019an\u2019daki bu halin g\u00fczellik\u015flerini \u015f\u00f6yle anlat\u0131yor: \u201cMesel\u00e2: Sure-i \u0642 \u0648\u064e \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0622\u0646\u0650 \u0627\u0644\u0652\u0645\u064e\u062c\u0650\u064a\u062f\u0650 de \u00f6yle parlak ve g\u00fczel ve \u015firin ve y\u00fcksek bir beyanla ha\u015fri isbat eder ki, bahar\u0131n gelmesi gibi kat’\u00ee bir surette kanaat verir. \u0130\u015fte bak: K\u00e2firlerin, \u00e7\u00fcr\u00fcm\u00fc\u015f kemiklerin dirilmesini ink\u00e2r ederek “Bu acibdir, olamaz” demelerine cevaben \u0627\u064e\u0641\u064e\u0644\u064e\u0645\u0652 \u064a\u064e\u0646\u0652\u0638\u064f\u0631\u064f\u0648\u0627 \u0627\u0650\u0644\u064e\u0649 \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0621\u0650 \u0641\u064e\u0648\u0652\u0642\u064e\u0647\u064f\u0645\u0652 \u0643\u064e\u064a\u0652\u0641\u064e \u0628\u064e\u0646\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064e\u0627 \u0648\u064e \u0632\u064e\u064a\u0651\u064e\u0646\u0651\u064e\u0627\u0647\u064e\u0627 \u0648\u064e\u0645\u064e\u0627 \u0644\u064e\u0647\u064e\u0627 \u0645\u0650\u0646\u0652 \u0641\u064f\u0631\u064f\u0648\u062c\u064d ilh… \u0643\u064e\u0630\u0644\u0650\u0643\u064e \u0627\u0644\u0652\u062e\u064f\u0631\u064f\u0648\u062c\u064f ya kadar ferman ediyor. Beyan\u0131 su gibi ak\u0131yor, y\u0131ld\u0131zlar gibi parl\u0131yor. Kalbe hurma gibi hem lezzet, hem zevk veriyor, hem r\u0131zk oluyor.\u201d [27]<\/a><\/p>\n Kur\u2019an\u2019daki bu let\u00e2feti anlat\u0131rken ayn\u0131 kaideye kendisi de riayet eylemektedir: \u201cMesel\u00e2: \u0647\u064e\u0644\u0652 \u0627\u064e\u062a\u064e\u064a\u0643\u064e \u062d\u064e\u062f\u0650\u064a\u062b\u064f \u0627\u0644\u0652\u063a\u064e\u0627\u0634\u0650\u064a\u064e\u0629\u0650 suresinin ba\u015f\u0131nda beyanat-\u0131 Kur’aniye ehl-i dalaletin s\u0131mah\u0131nda kaynayan rasas gibi, dima\u011f\u0131nda yakan ate\u015f gibi, dama\u011f\u0131nda yanan zakkum gibi, y\u00fcz\u00fcnde sald\u0131ran cehennem gibi, midesinde ac\u0131, dikenli dari’ gibi tesir eder. Evet bir z\u00e2t\u0131n tehdidini g\u00f6steren Cehennem gibi bir azab memuru, \u00f6fkesinden ve gayz\u0131ndan par\u00e7alanmak vaziyetini almas\u0131 ve \u062a\u064e\u0643\u064e\u0627\u062f\u064f \u062a\u064e\u0645\u064e\u064a\u0651\u064e\u0632\u064f \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u063a\u064e\u064a\u0652\u0638\u0650 s\u00f6ylemesi, s\u00f6yletmesi, o z\u00e2t\u0131n terhibi ne derece deh\u015fetli oldu\u011funu g\u00f6sterir.\u201d [28]<\/a><\/p>\n Let\u00e2fet-i Kel\u00e2m: <\/em>Bu \u00f6yle bir keyfiyettir ki, kendisinde kalbi ne\u015felendiren manalar bulundu\u011fu gibi kelimeleri de yumu\u015fak ve ho\u015f olur. Bedi\u00fczzaman buna azami derecede riayet etmi\u015ftir. [29]<\/a><\/p>\n \u201cHem madem g\u00fcne\u015f gibi, g\u00fcnd\u00fcz gibi, zemin y\u00fcz\u00fcnde bir umum\u00ee rahmet ve ihatal\u0131 bir \u015fefkat ve kerem g\u00f6z\u00fcm\u00fczle g\u00f6r\u00fcyoruz. Mesel\u00e2 o rahmet, her baharda umum a\u011fa\u00e7lar\u0131 ve meyveli nebatlar\u0131 Cennet hurileri gibi giydirip, s\u00fcslendirip, ellerine her \u00e7e\u015fit meyveleri verip bizlere uzat\u0131p “Haydi al\u0131n\u0131z, yeyiniz” dedi\u011fi gibi; bir zehirli sine\u011fin eliyle bizlere \u015fifal\u0131, tatl\u0131 bal\u0131 yedirdi\u011fi ve elsiz bir b\u00f6ce\u011fin eliyle en yumu\u015fak ipe\u011fi bizlere giydirdi\u011fi gibi, bir avu\u00e7 kadar k\u00fc\u00e7\u00fcc\u00fck \u00e7ekirdeklerde, tohumcuklarda binler batman taamlar\u0131 bizim i\u00e7in saklayan ve ihtiyat zah\u00eeresi olarak o k\u00fc\u00e7\u00fcc\u00fck depolarda yerle\u015ftiren bir rahmet, bir \u015fefkat, elbette hi\u00e7 \u015f\u00fcbhe olamaz ki; bu derece nazeninane besledi\u011fi bu sevimli ve minnetdarlar\u0131 ve peresti\u015fk\u00e2rlar\u0131 olan m\u00fc’min insanlar\u0131 i’dam etmez. Belki onlar\u0131 daha parlak rahmetlere mazhar etmek i\u00e7in, hayat-\u0131 d\u00fcnyeviye vazifesinden terhis eder diye “Rah\u00eem” ve “Kerim” isimleri sualimize cevab veriyorlar; “El-Cennet\u00fc Hakkun” diyorlar.\u201d [30]<\/a><\/p>\n Alt\u0131nc\u0131 \u015eart: <\/strong>S\u00f6zlerde umumi bir \u00e2henk bulunmak ve genellikle uzun f\u0131kralarda ayn\u0131 vezinleri kullanmakt\u0131r. [31]<\/a><\/p>\n \u201cK\u00e2millerde, b\u00fcy\u00fckl\u00fck mikyas\u0131d\u0131r k\u00fc\u00e7\u00fckl\u00fck. N\u00e2k\u0131slarda, k\u00fc\u00e7\u00fckl\u00fck mizan\u0131d\u0131r b\u00fcy\u00fckl\u00fck…\u201d [32]<\/a><\/p>\n \u201cHayvanat i\u00e7inde beni dahi men\u015feim olan bir katre sudan yaratan yaratm\u0131\u015f, mu’cizane yapm\u0131\u015f, kula\u011f\u0131m\u0131 a\u00e7\u0131p g\u00f6z\u00fcm\u00fc takm\u0131\u015f, kafama \u00f6yle bir dima\u011f, sineme \u00f6yle bir kalb, a\u011fz\u0131ma \u00f6yle bir dil koymu\u015f ki, o dima\u011f ve kalb ve dilde rahmetin umum hazinelerinde iddihar edilen b\u00fct\u00fcn rahman\u00ee hediyeleri, atiyyeleri tartacak, bilecek y\u00fczer mizanc\u0131klar\u0131, \u00f6l\u00e7\u00fcc\u00fckleri ve esma-i h\u00fcsnan\u0131n nihayetsiz cilvelerinin definelerini a\u00e7acak, anlayacak binler \u00e2letleri yaratm\u0131\u015f, yapm\u0131\u015f, yazm\u0131\u015f; kokular\u0131n, tatlar\u0131n, renklerin adedince tarifeleri o \u00e2letlere yard\u0131mc\u0131 vermi\u015f.\u201d [33]<\/a><\/p>\n Yedinci \u015eart: <\/strong>Nesirlerde seciler zorla irad olunmamal\u0131 ve m\u00fcmk\u00fcn oldu\u011fu kadar tabii olmal\u0131d\u0131r. [34]<\/a><\/p>\n \u201cEy nefsim! Deme: “Zaman de\u011fi\u015fmi\u015f, as\u0131r ba\u015fkala\u015fm\u0131\u015f, herkes d\u00fcnyaya dalm\u0131\u015f, hayata peresti\u015f eder. Derd-i mai\u015fetle sarho\u015ftur.” \u00c7\u00fcnki \u00f6l\u00fcm de\u011fi\u015fmiyor. Firak, bekaya kalbolup ba\u015fkala\u015fm\u0131yor. Acz-i be\u015fer\u00ee, fakr-\u0131 insan\u00ee de\u011fi\u015fmiyor, ziyadele\u015fiyor. Be\u015fer yolculu\u011fu kesilmiyor, s\u00fcr’at peyda ediyor.\u201d [35]<\/a><\/p>\n \u201c”F\u00e2niyim, f\u00e2ni olan\u0131 istemem. \u00c2cizim, \u00e2ciz olan\u0131 istemem. Ruhumu Rahman’a teslim eyledim, gayr istemem. \u0130sterim, fakat bir y\u00e2r-\u0131 b\u00e2ki isterim. Zerreyim, fakat bir \u015fems-i sermed isterim. Hi\u00e7 ender hi\u00e7im, fakat bu mevcudat\u0131 umumen isterim.” [36]<\/a><\/p>\n Bilindi\u011fi gibi, Osmanl\u0131 Devletinde Tanzimat Hareketinden sonra edeb\u00ee tarz ve \u00fcslublar tart\u0131\u015f\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Biz bu konunun ayr\u0131nt\u0131lar\u0131na girmeyece\u011fiz. Ancak \u015funu ifade edelim ki, Osmanl\u0131 Edebiyat\u00e7\u0131lar\u0131, yukar\u0131daki \u015fartlara riayet edilerek ortaya konan tarzlar\u0131 ikiye ay\u0131rm\u0131\u015flard\u0131r. Eski Tarz (Us\u00fbl-i At\u00eek) ve Yeni Tarz (Us\u00fbl-i Cedid).<\/p>\n Us\u00fbl-i At\u00eek <\/strong>ikiye ayr\u0131l\u0131yor; tarz-\u0131 mevs\u00fbl ve tarz-\u0131 mefs\u00fbl.<\/p>\n Tarz-\u0131 mevs\u00fbl de ikiye ayr\u0131l\u0131yor: Birincisine tarz-\u0131 at\u00eek-i \u00e2l\u00ee ve di\u011ferine de \u00e2d\u00ee denilmektedir. Tarz-\u0131 At\u00eek-i \u00c2l\u00ee <\/em>ile kaleme al\u0131nan yaz\u0131larda kel\u00e2m\u0131 birbirine ba\u011flayan iz\u00e2fetler az olmakla birlikte kullan\u0131lan laf\u0131zlar da ak\u0131c\u0131d\u0131r ve bel\u00e2\u011fat ilmine mutabakat\u0131 cihetiyle \u00e2lim\u00e2ne yaz\u0131lan \u015feylerdir.[37]<\/a> Ger\u00e7ekten Kur\u2019an\u2019da bu g\u00f6r\u00fclmektedir:<\/p>\n \u201cKur’an, as\u0131rlar\u0131 muhtelif b\u00fct\u00fcn enbiyan\u0131n k\u00fct\u00fcblerini ve me\u015frebleri muhtelif b\u00fct\u00fcn evliyan\u0131n risalelerini ve meslekleri muhtelif b\u00fct\u00fcn asfiyan\u0131n eserlerini icmalen tazammun eden ve cihat-\u0131 sittesi parlak ve evham u \u015f\u00fcbehat\u0131n zul\u00fcmat\u0131ndan musaffa ve nokta-i istinad\u0131, bilyak\u00een vahy-i semav\u00ee ve kel\u00e2m-\u0131 ezel\u00ee.. ve hedefi ve gayesi, bilm\u00fc\u015fahede saadet-i ebediye.. i\u00e7i, bilbedahe h\u00e2lis hidayet.. \u00fcst\u00fc, bizzarure env\u00e2r-\u0131 iman.. alt\u0131, biilmelyak\u00een delil ve b\u00fcrhan.. sa\u011f\u0131, bittecr\u00fcbe teslim-i kalb ve vicdan.. solu, biaynelyak\u00een teshir-i ak\u0131l ve iz’an… Meyvesi, bihakkalyak\u00een rahmet-i Rahman ve d\u00e2r-\u0131 cinan… Makam\u0131 ve revac\u0131, bilhads-is sad\u0131k makbul-\u00fc melek ve ins \u00fc c\u00e2nn bir Kitab-\u0131 Semav\u00ee’dir.\u201d [38]<\/a><\/p>\n Tarz-\u0131 At\u00eek-i \u00c2d\u00ee <\/em>denilen ve makbul olmayan k\u0131s\u0131m Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131nda mevcut de\u011fildir.<\/p>\n Tarz-\u0131 Mefs\u00fbl-\u0131 At\u00eek <\/em>ise, sec\u2019ili kel\u00e2mlard\u0131r.<\/p>\n <\/p>\n Manaya ait olan \u015fartlar\u0131 k\u0131saca \u00f6zetleyecek ve Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131ndan misaller getirece\u011fiz:<\/p>\n Birinci \u015eart: <\/strong>Kel\u00e2m\u0131n maksad\u0131 daima a\u00e7\u0131k tabirlerle bey\u00e2n edilmeli ve konunun anla\u015f\u0131lmas\u0131n\u0131 zorla\u015ft\u0131racak veya maksad\u0131 ihlal edecek ifade tarzlar\u0131ndan aka\u00e7\u0131n\u0131lmal\u0131d\u0131r.[39]<\/a> Buna bir tek misal verelim:<\/p>\n \u201c”Bismillah” her hayr\u0131n ba\u015f\u0131d\u0131r. Biz dahi ba\u015fta ona ba\u015flar\u0131z. Bil ey nefsim, \u015fu m\u00fcbarek kelime \u0130sl\u00e2m ni\u015fan\u0131 oldu\u011fu gibi, b\u00fct\u00fcn mevcudat\u0131n lisan-\u0131 haliyle vird-i zeban\u0131d\u0131r. “Bismillah” ne b\u00fcy\u00fck t\u00fckenmez bir kuvvet, ne \u00e7ok bitmez bir bereket oldu\u011funu anlamak istersen, \u015fu temsil\u00ee hik\u00e2yeci\u011fe bak dinle.\u201d [40]<\/a><\/p>\n \u201c\u0130manda ne kadar b\u00fcy\u00fck bir saadet ve nimet ve ne kadar b\u00fcy\u00fck bir lezzet ve rahat bulundu\u011funu anlamak istersen; \u015fu temsil\u00ee hik\u00e2yeci\u011fe bak, dinle:\u201d [41]<\/a><\/p>\n \u0130kinci \u015eart: <\/strong>Laf\u0131zlar manalara tabi olmal\u0131d\u0131r. Yoksa bela\u011fate ayk\u0131r\u0131 olur. Laf\u0131zperestlik do\u011fru de\u011fildir. Bu hastal\u0131\u011f\u0131n izi, Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131nda g\u00f6r\u00fclmemi\u015ftir. [42]<\/a><\/p>\n \u201cNas\u0131lki cesed ruha dayan\u0131r, ayakta durur, hayatlan\u0131r ve laf\u0131z manaya bakar, ona g\u00f6re nurlan\u0131r ve suret hakikata istinad eder, ondan k\u0131ymet al\u0131r.\u201d [43]<\/a><\/p>\n \u201cTarih lisan-\u0131 teess\u00fcfle bize ders veriyor ki: Saltanat-\u0131 Arab\u0131n cazibesiyle a’cam, Arablara muhtelit olduklar\u0131ndan; Kel\u00e2m-\u0131 Mudar\u00ee’nin melekesi denilen bel\u00e2gat-\u0131 Kur’aniyenin madenini m\u00fc\u015fevve\u015f ettikleri gibi, \u00f6yle de acemlerin ve acem\u00eelerin bel\u00e2gat-\u0131 Arabiyenin san’at\u0131na girdiklerinden fikrin mecra-y\u0131 tabi\u00eesi olan nazm-\u0131 ma\u00e2n\u00eeden, zevk-i bel\u00e2gat\u0131 nazm-\u0131 lafza \u00e7evirmi\u015flerdir. \u015e\u00f6yle ki:<\/p>\n Efk\u00e2r ve hissiyat\u0131n mecra-y\u0131 tabi\u00eesi nazm-\u0131 ma\u00e2n\u00eedir. Nazm-\u0131 ma\u00e2n\u00ee ise mant\u0131kla m\u00fc\u015feyyeddir. Mant\u0131\u011f\u0131n \u00fcsl\u00fbbu ise m\u00fcteselsil olan hakaika m\u00fcteveccihtir. Hakaika giren fikirler ise, kar\u015f\u0131s\u0131nda olan dekaik-\u0131 mahiyatta nafizdirler. Dekaik-\u0131 mahiyat ise, \u00e2lemin nizam-\u0131 ekmeline m\u00fcmidd ve m\u00fcstemiddirler. Nizam-\u0131 ekmelde herbir h\u00fcsn\u00fcn menba\u0131 olan h\u00fcsn-\u00fc m\u00fccerred m\u00fcndemi\u00e7tir. H\u00fcsn-\u00fc m\u00fccerred ise mez\u00e2y\u00e2 ve letaif denilen bel\u00e2gat \u00e7i\u00e7eklerinin bostan\u0131d\u0131r. \u00c7i\u00e7eklerin bostan\u0131, cinan-\u0131 hilkatte cilveger olan, ezhara peresti\u015f eden ve \u015f\u00e2ir denilen b\u00fclb\u00fcllerin na\u011famat\u0131d\u0131r. B\u00fclb\u00fcllerin na\u011famat\u0131na aheng-i ruhan\u00ee veren ise, nazm-\u0131 ma\u00e2n\u00eedir. Hal b\u00f6yle iken, Arab’dan olmayan dah\u00eel ve tufeyl\u00ee ve acem\u00eeler, bel\u00e2gat-\u0131 Arabiyede \u00fcdeba s\u0131ras\u0131na ge\u00e7meye \u00e7al\u0131\u015ft\u0131klar\u0131ndan, i\u015f \u00e7\u0131\u011f\u0131rdan \u00e7\u0131kt\u0131. Zira bir milletin mizac\u0131 o milletin hissiyat\u0131n\u0131n men\u015fei oldu\u011fu gibi lisan-\u0131 mill\u00eesi de, hissiyat\u0131n\u0131n ma’kesidir… Milletin emziceleri muhtelif oldu\u011fu gibi, lisanlar\u0131ndaki istidad-\u0131 bel\u00e2gat dahi m\u00fctefavittir. L\u00e2siyyema Arab\u00ee lisan\u0131 gibi nahv\u00ee bir lisan olsa… Bu s\u0131rra binaen cereyan-\u0131 efk\u00e2ra mecra ve bel\u00e2gat \u00e7i\u00e7eklerine \u00e7imeng\u00e2h olmaya \u00e7ok derece n\u00e2k\u0131s ve k\u0131sa ve kuru ve k\u0131r’av olan nazm-\u0131 lafz; mecra-y\u0131 tabi\u00eesi olan nazm-\u0131 manaya mukabele ederek bel\u00e2gat\u0131 m\u00fc\u015fevve\u015f etmi\u015ftir.<\/p>\n Zira acem\u00eeler s\u00fb’-i ihtiyar veya sevk-i ihtiya\u00e7la lafz\u0131n tertib ve tahsinine ve ma\u00e2n\u00ee-i l\u00fcgaviyenin tahsiline daha ziyade muhta\u00e7 olduklar\u0131ndan ve elfaz, mecra olmak cihetiyle daha \u00e2s\u00e2n ve daha zahir ve nazar-\u0131 sath\u00eeye daha munis ve hevam gibi avam\u0131n nazarlar\u0131n\u0131 daha cazibedar ve avamperestane n\u00fcmayi\u015flere daha m\u00fcstaid bir zemin oldu\u011fundan, elfaza daha ziyade sarf-\u0131 himmet etmi\u015flerdir… Yani ne kadar bir mesafe kat’ederse \u00f6nlerine \u00e7ok m\u00fc\u015fa’\u015fa’ sahralar kendilerini g\u00f6stermek \u015fan\u0131nda olan tertib-i ma\u00e2n\u00eede olan tagalgulden zihinlerini \u00e7evirip, elfaz arkas\u0131na ko\u015fup, dola\u015f\u0131yorlar.<\/p>\n Ma\u00e2n\u00eenin tasavvurlar\u0131ndan sonra elfaz\u0131n arkas\u0131na gitmekle fikirleri \u00e7atalla\u015fm\u0131\u015ft\u0131r. Gide gide elfaz manaya galebe etmekle istihdam ederek; lafz, manaya hizmet etmek olan kaziye-i tabiiye aksine \u00e7evrildi\u011finden, tabiat-\u0131 bel\u00e2gattan b\u00f6yle laf\u0131zperest mutasall\u0131flar\u0131n san’at\u0131na kadar.. yok belki tasannular\u0131na uzun bir mesafe girmi\u015ftir. E\u011fer istersen Har\u00eer\u00ee gibi bir d\u00e2hiye-i edebin Makamat’\u0131na gir, g\u00f6r! O d\u00e2hiye-i edeb nas\u0131l hubb-u lafza ma\u011flub olarak laf\u0131zperestlik hevesi o k\u0131ymetdar edebini lekedar etti\u011fi gibi laf\u0131zperestlere de bast-\u0131 \u00f6z\u00fcr etmi\u015ftir ve n\u00fcmune-i imtisal olmu\u015ftur. Onun i\u00e7in o koca Abd\u00fclkahir bu hastal\u0131\u011f\u0131 tedavi etmek i\u00e7in Delail-i \u0130’caz ve Esrar-\u00fcl Bel\u00e2gat’\u0131n bir s\u00fcl\u00fcs\u00fcn\u00fc onun il\u00e2\u00e7lar\u0131ndan doldurmu\u015ftur. Evet laf\u0131zperestlik bir hastal\u0131kt\u0131r, fakat bilinmez ki hastal\u0131kt\u0131r…<\/p>\n Tenbih: Laf\u0131zperestlik nas\u0131l bir hastal\u0131kt\u0131r.. \u00f6yle de; suretperestlik ve \u00fcsl\u00fbbperestlik ve te\u015fbihperestlik ve hayalperestlik ve kafiyeperestlik \u015fimdi filc\u00fcmle, ileride ifrat ile tam bir hastal\u0131k ve manay\u0131 kendine feda edecek derecede bir maraz olacakt\u0131r. Hatt\u00e2 bir n\u00fckte-i zarafet i\u00e7in veya kafiyenin hat\u0131r\u0131 i\u00e7in, \u00e7ok edib edebde edebsizlik etmeye \u015fimdiden ba\u015flam\u0131\u015flard\u0131r. Evet lafza z\u00eenet verilmeli, fakat tabiat-\u0131 mana istemek \u015fart\u0131yla.. ve suret-i manaya ha\u015fmet vermeli, fakat mealin iznini almak \u015fart\u0131yla.. ve \u00fcsl\u00fbba parlakl\u0131k vermeli, fakat maksudun istidad\u0131 m\u00fcsaid olmak \u015fart\u0131yla.. ve te\u015fbihe revnak vermeli, fakat matlubun m\u00fcnasebetini g\u00f6ze almak ve r\u0131zas\u0131n\u0131 tahsil etmek \u015fart\u0131yla.. ve hayale cevelan ve \u015fa\u015faa vermeli, fakat hakikat\u0131 incitmemek ve a\u011f\u0131r gelmemek ve hakikata misal olmak ve hakikattan istimdad etmek \u015fart\u0131yla gerektir.\u201d [44]<\/a><\/p>\n \u00dc\u00e7\u00fcnc\u00fc \u015eart: <\/strong>Kaleme al\u0131nacak \u015fey esas maksad\u0131 ifade etmekten ibaret olup maksad d\u0131\u015f\u0131 ilaveler ve dipnotlarla sayflalar \u00e7o\u011falt\u0131lmamal\u0131d\u0131r. B\u00fct\u00fcn Ris\u00e2le-i Nur K\u00fclliy\u00e2t\u0131 bunun misalidir. [45]<\/a> Sadece bir paragraf nakledece\u011fiz:<\/p>\n \u201cD\u00fcnya madem f\u00e2nidir. Hem madem \u00f6m\u00fcr k\u0131sad\u0131r. Hem madem gayet l\u00fczumlu vazifeler \u00e7oktur. Hem madem hayat-\u0131 ebediye burada kazan\u0131lacakt\u0131r. Hem madem d\u00fcnya sahibsiz de\u011fil. Hem madem \u015fu misafirhane-i d\u00fcnyan\u0131n gayet Hak\u00eem ve Kerim bir M\u00fcdebbiri var. Hem madem ne iyilik ve ne fenal\u0131k, cezas\u0131z kalmayacakt\u0131r. Hem madem \u0644\u0627\u064e \u064a\u064f\u0643\u064e\u0644\u0650\u0651\u0641\u064f \u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0646\u064e\u0641\u0652\u0633\u064b\u0627 \u0627\u0650\u0644\u0627\u0651\u064e \u0648\u064f\u0633\u0652\u0639\u064e\u0647\u064e\u0627 s\u0131rr\u0131nca teklif-i m\u00e2l\u00e2yutak yoktur. Hem madem zarars\u0131z yol, zararl\u0131 yola m\u00fcreccaht\u0131r. Hem madem d\u00fcnyev\u00ee dostlar ve r\u00fctbeler, kabir kap\u0131s\u0131na kadard\u0131r.<\/p>\n Elbette en bahtiyar odur ki: D\u00fcnya i\u00e7in \u00e2hireti unutmas\u0131n, \u00e2hiretini d\u00fcnyaya feda etmesin, hayat-\u0131 ebediyesini hayat-\u0131 d\u00fcnyeviye i\u00e7in bozmas\u0131n, malayani \u015feylerle \u00f6mr\u00fcn\u00fc telef etmesin; kendini misafir telakki edip misafirhane sahibinin emirlerine g\u00f6re hareket etsin; sel\u00e2metle kabir kap\u0131s\u0131n\u0131 a\u00e7\u0131p saadet-i ebediyeye girsin.\u201d [46]<\/a><\/p>\n D\u00f6rd\u00fcnc\u00fc \u015eart: <\/strong>Laf\u0131zlar\u0131n sel\u00e2met ve met\u00e2neti, manaalr\u0131n g\u00fczelli\u011fine mani olmamal\u0131d\u0131r. Sadece laf\u0131zlar\u0131n sel\u00e2set ve let\u00e2feti yeterli de\u011fildir. Mesela buna en g\u00fczel misallerden biri \u015fudur:<\/p>\n \u201c\u0130\u015fte ey ak\u0131l, dikkat et! Me\u015f’um bir \u00e2let nerede? K\u00e2inat anahtar\u0131 nerede? Ey g\u00f6z, g\u00fczel bak! \u00c2di bir kavvad nerede? K\u00fct\u00fcbhane-i \u0130lah\u00eenin m\u00fctefennin bir n\u00e2z\u0131r\u0131 nerede? Ve ey dil, iyi tad! Bir tavla kap\u0131c\u0131s\u0131 ve bir fabrika yasak\u00e7\u0131s\u0131 nerede? Hazine-i h\u00e2ssa-i rahmet n\u00e2z\u0131r\u0131 nerede?\u201d [47]<\/a><\/p>\n <\/p>\n Kel\u00e2m\u0131n r\u00fck\u00fcnleri d\u00f6rtt\u00fcr: \u0130btid\u00e2, anlat\u0131lacak manalar\u0131 \u00f6zetleyecek \u015fekilde giri\u015f yapmakt\u0131r. Tahallus, ibtid\u00e2 ile maksad\u0131n aras\u0131nda meseleyi a\u00e7\u0131klayacak kel\u00e2m ir\u00e2d etmektir. Maksad, kel\u00e2m\u0131n maksad\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. \u0130ntih\u00e2, kulaklara m\u00fch\u00fcr olacak \u015fekilde meseleyi \u00f6zl\u00fc c\u00fcmle ile bitirmektir.[48]<\/a> Ris\u00e2le-i Nur\u2019da bunun en gizel mis\u00e2li Birincis S\u00f6zd\u00fcr:<\/p>\n \u0130btid\u00e2:<\/p>\n “Bismillah” her hayr\u0131n ba\u015f\u0131d\u0131r. Biz dahi ba\u015fta ona ba\u015flar\u0131z. Bil ey nefsim, \u015fu m\u00fcbarek kelime \u0130sl\u00e2m ni\u015fan\u0131 oldu\u011fu gibi, b\u00fct\u00fcn mevcudat\u0131n lisan-\u0131 haliyle vird-i zeban\u0131d\u0131r. “Bismillah” ne b\u00fcy\u00fck t\u00fckenmez bir kuvvet, ne \u00e7ok bitmez bir bereket oldu\u011funu anlamak istersen, \u015fu temsil\u00ee hik\u00e2yeci\u011fe bak dinle. \u015e\u00f6yle ki:<\/p>\n Tahallus:<\/p>\n Bedevi Arab \u00e7\u00f6llerinde seyahat eden adama gerektir ki, bir kab\u00eele reisinin ismini als\u0131n ve himayesine girsin. T\u00e2 \u015fakilerin \u015ferrinden kurtulup hacat\u0131n\u0131 tedarik edebilsin. Yoksa tek ba\u015f\u0131yla hadsiz d\u00fc\u015fman ve ihtiyacat\u0131na kar\u015f\u0131 peri\u015fan olacakt\u0131r. \u0130\u015fte b\u00f6yle bir seyahat i\u00e7in iki adam, sahraya \u00e7\u0131k\u0131p gidiyorlar. Onlardan birisi m\u00fctevazi idi. Di\u011feri ma\u011frur… M\u00fctevazii, bir reisin ismini ald\u0131. Ma\u011frur, almad\u0131… Alan\u0131, her yerde sel\u00e2metle gezdi. Bir kat\u0131-\u00fct tar\u00eeke rast gelse, der: “Ben, filan reisin ismiyle gezerim.” \u015eaki defolur, ili\u015femez. Bir \u00e7ad\u0131ra girse, o nam ile h\u00fcrmet g\u00f6r\u00fcr. \u00d6teki ma\u011frur, b\u00fct\u00fcn seyahatinde \u00f6yle belalar \u00e7eker ki, tarif edilmez. Daima titrer, daima dilencilik ederdi. Hem zelil, hem rezil oldu.<\/p>\n Maksad:<\/p>\n \u0130\u015fte ey ma\u011frur nefsim! Sen o seyyahs\u0131n. \u015eu d\u00fcnya ise, bir \u00e7\u00f6ld\u00fcr. Aczin ve fakr\u0131n hadsizdir. D\u00fc\u015fman\u0131n, hacat\u0131n nihayetsizdir. Madem \u00f6yledir; \u015fu sahran\u0131n M\u00e2lik-i Ebed\u00ee’si ve H\u00e2kim-i Ezel\u00ee’sinin ismini al. T\u00e2, b\u00fct\u00fcn k\u00e2inat\u0131n dilencili\u011finden ve her h\u00e2disat\u0131n kar\u015f\u0131s\u0131nda titremeden kurtulas\u0131n.<\/p>\n Evet, bu kelime \u00f6yle m\u00fcbarek bir definedir ki: Senin nihayetsiz aczin ve fakr\u0131n, seni nihayetsiz kudrete, rahmete rabtedip Kad\u00eer-i Rah\u00eem’in derg\u00e2h\u0131nda aczi, fakr\u0131 en makbul bir \u015fefaat\u00e7\u0131 yapar. Evet, bu kelime ile hareket eden, o adama benzer ki: Askere kaydolur. Devlet nam\u0131na hareket eder. Hi\u00e7bir kimseden pervas\u0131 kalmaz. Kanun nam\u0131na, devlet nam\u0131na der, her i\u015fi yapar, her \u015feye kar\u015f\u0131 dayan\u0131r.<\/p>\n Ba\u015fta demi\u015ftik: B\u00fct\u00fcn mevcudat, lisan-\u0131 hal ile Bismillah der. \u00d6yle mi?<\/p>\n Evet, nas\u0131lki g\u00f6rsen: Bir tek adam geldi. B\u00fct\u00fcn \u015fehir ahalisini cebren bir yere sevketti ve cebren i\u015flerde \u00e7al\u0131\u015ft\u0131rd\u0131. Yak\u00eenen bilirsin; o adam kendi nam\u0131yla, kendi kuvvetiyle hareket etmiyor. Belki o bir askerdir. Devlet nam\u0131na hareket eder. Bir padi\u015fah kuvvetine istinad eder. \u00d6yle de her \u015fey, Cenab-\u0131 Hakk’\u0131n nam\u0131na hareket eder ki; zerrecikler gibi tohumlar, \u00e7ekirdekler ba\u015flar\u0131nda koca a\u011fa\u00e7lar\u0131 ta\u015f\u0131yor, da\u011f gibi y\u00fckleri kald\u0131r\u0131yorlar. Demek herbir a\u011fa\u00e7, “Bismillah” der. Hazine-i Rahmet meyvelerinden ellerini dolduruyor, bizlere tablac\u0131l\u0131k ediyor. Her bir bostan, “Bismillah” der. Matbaha-i Kudret’ten bir kazan olur ki; \u00e7e\u015fit \u00e7e\u015fit pek\u00e7ok muhtelif leziz taamlar, i\u00e7inde beraber pi\u015firiliyor. Herbir inek, deve, koyun, ke\u00e7i gibi m\u00fcbarek hayvanlar “Bismillah” der. Rahmet feyzinden bir s\u00fct \u00e7e\u015fmesi olur. Bizlere, Rezzak nam\u0131na en latif, en nazif, \u00e2b-\u0131 hayat gibi bir g\u0131day\u0131 takdim ediyorlar. Herbir nebat ve a\u011fa\u00e7 ve otlar\u0131n ipek gibi yumu\u015fak k\u00f6k ve damarlar\u0131, “Bismillah” der.<\/p>\n Sert olan ta\u015f ve topra\u011f\u0131 deler ge\u00e7er. Allah nam\u0131na, Rahman nam\u0131na der, her \u015fey ona m\u00fcsahhar olur. Evet havada dallar\u0131n inti\u015far\u0131 ve meyve vermesi gibi, o sert ta\u015f ve topraktaki k\u00f6klerin kemal-i s\u00fchuletle inti\u015far etmesi ve yer alt\u0131nda yemi\u015f vermesi; hem \u015fiddet-i hararete kar\u015f\u0131 aylarca nazik, ye\u015fil yapraklar\u0131n ya\u015f kalmas\u0131; tabiiyunun a\u011fz\u0131na \u015fiddetle tokat vuruyor. K\u00f6r olas\u0131 g\u00f6z\u00fcne parma\u011f\u0131n\u0131 sokuyor ve diyor ki: En g\u00fcvendi\u011fin salabet ve hararet dahi, emir taht\u0131nda hareket ediyorlar ki; o ipek gibi yumu\u015fak damarlar, birer as\u00e2-y\u0131 Musa (A.S.) gibi \u0641\u064e\u0642\u064f\u0644\u0652\u0646\u064e\u0627 \u0627\u0636\u0652\u0631\u0650\u0628\u0652 \u0628\u0650\u0639\u064e\u0635\u064e\u0627\u0643\u064e \u0627\u0644\u0652\u062d\u064e\u062c\u064e\u0631\u064e emrine imtisal ederek ta\u015flar\u0131 \u015fakk eder. Ve o sigara k\u00e2\u011f\u0131d\u0131 gibi ince nazenin yapraklar, birer aza-y\u0131 \u0130brahim (A.S.) gibi ate\u015f sa\u00e7an hararete kar\u015f\u0131 \u064a\u064e\u0627 \u0646\u064e\u0627\u0631\u064f \u0643\u064f\u0648\u0646\u0650\u0649 \u0628\u064e\u0631\u0652\u062f\u064b\u0627 \u0648\u064e \u0633\u064e\u0644\u0627\u064e\u0645\u064b\u0627 \u00e2yetini okuyorlar.<\/p>\n \u0130ntih\u00e2:<\/p>\n Madem her \u015fey manen “Bismillah” der. Allah nam\u0131na Allah’\u0131n nimetlerini getirip bizlere veriyorlar. Biz dahi “Bismillah” demeliyiz. Allah nam\u0131na vermeliyiz. Allah nam\u0131na almal\u0131y\u0131z. \u00d6yle ise, Allah nam\u0131na vermeyen gafil insanlardan almamal\u0131y\u0131z…\u201d[49]<\/a><\/p>\n Bedi\u00fczzaman\u2019\u0131n s\u00f6zlerinde \u00e7eli\u015fki ve hatalar var diyenler, m\u00fc\u015fahhas bir misal vermekten \u00f6te, yukar\u0131da h\u00fclasa eyledi\u011fimiz Osmanl\u0131 Edebiyat\u0131ndaki yaz\u0131m kurallar\u0131n\u0131 da bilmemektedirler. Onun i\u00e7in s\u00f6z\u00fc uzatm\u0131yoruz. [50]<\/a><\/p>\n \u201cEvet bir \u015f\u00e2irin dedi\u011fi gibi, \u0644\u064e\u0648\u0652 \u0643\u064f\u0644\u0651\u064f \u0643\u064e\u0644\u0652\u0628\u064d \u0639\u064e\u0648\u064e\u0649 \u0627\u064e\u0644\u0652\u0642\u064e\u0645\u0652\u062a\u064e\u0647\u064f \u062d\u064e\u062c\u064e\u0631\u064b\u0627 \u066d \u0644\u064e\u0645\u0652 \u064a\u064e\u0628\u0652\u0642\u064e \u0641\u0650\u0649 \u0647\u0630\u0650\u0647\u0650 \u0627\u0644\u0652\u0643\u064f\u0631\u064e\u0629\u0650 \u0627\u064e\u062d\u0652\u062c\u064e\u0627\u0631\u064f<\/strong> her \u00fcren kelbin a\u011fz\u0131na bir ta\u015f atacak olsan d\u00fcnyada ta\u015f kalmaz.\u201d [51]<\/a><\/p>\n <\/p>\n Arap\u00e7a\u2019da cem\u2019ul-c\u00fcm\u00fb\u2019 kaidesi me\u015fhur bir gramer kural\u0131d\u0131r; bir defa cemi’ (\u00e7o\u011ful) olan kelimenin tekrar bir defa daha cemi\u2019 olmas\u0131 demektir. Buna cem\u2019ul-cem\u2019 de denilmektedir. Mesela, Arap\u00e7a\u2019da hem sem\u00e2\u2019\u00ee ve hem de k\u0131y\u00e2s\u00ee olarak bu cemi\u2019ler yer almaktad\u0131r. Sem\u00e2\u2019\u00eelere misal, beyt, b\u00fcy\u00fbt ve b\u00fcy\u00fbt\u00e2t; f\u00e2d\u0131l, ef\u00e2d\u0131l ve ef\u00e2d\u0131l\u00fbn gibi.<\/p>\n K\u0131y\u00e2s\u00ee olanlara ait \u015fu kaideler me\u015fhurdur:<\/p>\n <\/p>\n [1]<\/a> \u00a0\u00a0 Tarih\u00e7e-i Hayat<\/em>, sh. 79.<\/p>\n [2]<\/a> \u00a0\u00a0 Mesnevi-i Nuriye<\/em>, sh. 22.<\/p>\n [3]<\/a> \u00a0\u00a0 S\u00f6zler<\/em>, sh. 726.<\/p>\n [4]<\/a> \u00a0\u00a0 S\u00f6zler<\/em>, sh. 710.<\/p>\n [5]<\/a> \u00a0\u00a0 S\u00f6zler<\/em>, sh. 374 vd.<\/p>\n [6]<\/a> \u00a0\u00a0 S\u00f6zler<\/em>, sh. 374 vd.<\/p>\n [7]<\/a> \u00a0\u00a0 https:\/\/eftenpuftan.wordpress.com\/2011\/05\/07\/Leme\u2019\u00e2t<\/em>-risalesi-bir-siir-elestirisi-mi-Leme\u2019\u00e2t<\/em>-risalesi-notlari-1-yazi\/. 29.12.2015.<\/p>\n [8]<\/a> \u00a0\u00a0 Mehmed Rif\u2019at, Mec\u00e2mi\u2019ul-Edeb, Sekizinci Kitap, Ahv\u00e2l-i Tahrir, sh. 686 vd.<\/p>\n [9]<\/a> \u00a0\u00a0 S\u00f6zler,<\/em> sh. 87-88.<\/p>\n [10]<\/a> Tarih\u00e7e-i Hayat<\/em>, sh. 56.<\/p>\n [11]<\/a> Tarih\u00e7e-i Hayat<\/em>, sh. 77.<\/p>\n [12]<\/a> Mehmed Rif\u2019at, Mec\u00e2mi\u2019ul-Edeb, Sekizinci Kitap, Ahv\u00e2l-i Tahrir, sh. 687.<\/p>\n [13]<\/a> S\u00f6zler,<\/em> sh. 77.<\/p>\n<\/a>1<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 R\u0130S\u00c2LE-\u0130 NUR K\u00dcLL\u0130Y\u00c2TINA YAZIM KURALLARI A\u00c7ISINDAN YAPILAN \u0130T\u0130RAZLARIN SEBEPLER\u0130<\/strong><\/h1>\n
<\/a>2. KEL\u00c2MIN \u015eARTLARI<\/strong><\/h1>\n
<\/a>2.1 Laf\u0131zlara Ait \u015eartlar<\/strong><\/h2>\n
<\/a>2.2<\/strong>\u00a0 Ma\u2019naya Ait \u015eartlar<\/strong><\/h2>\n
<\/a>2.3<\/strong>\u00a0 Kel\u00e2m\u0131n R\u00fck\u00fcnleri<\/strong><\/h2>\n
3. ARAP\u00c7A \u00c7O\u011eUL KEL\u0130MELER\u0130N T\u00dcRK\u00c7E\u2019DE \u00c7O\u011eUL YAPILARAK KULLANILI\u015eI<\/strong><\/h1>\n
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