{"id":730,"date":"2026-03-11T00:40:58","date_gmt":"2026-03-11T00:40:58","guid":{"rendered":"https:\/\/kenankilicaslan.web.tr\/?p=730"},"modified":"2026-03-27T12:12:08","modified_gmt":"2026-03-27T12:12:08","slug":"hayat-ve-tevhid","status":"publish","type":"post","link":"https:\/\/kenankilicaslan.web.tr\/?p=730","title":{"rendered":"Hayat Ve Tevhid"},"content":{"rendered":"\n

Hayat Gelince K\u00e2inat Konu\u015fur<\/em><\/strong><\/p>\n\n\n\n

“Hayat kavram\u0131n\u0131n \u00f6nemini Bedi\u00fczzaman Said Nursi’nin ‘Bak, hayats\u0131z bir cisim, b\u00fcy\u00fck bir da\u011f dahi olsa, yetimdir, gariptir, yaln\u0131zd\u0131r<\/strong>.’[1]<\/sup><\/a> c\u00fcmlesi \u00fczerinden ele alal\u0131m.”<\/p>\n\n\n\n

C\u00fcmleyi al\u0131nt\u0131lad\u0131\u011f\u0131m yerdeki tevhidi, \u201chayat\u201d kavram\u0131 ekseninde muazzam bir \u015fekilde anlatan bu harika bahsin a\u00e7\u0131l\u0131m\u0131 i\u00e7in belki y\u00fczlerce kitap yaz\u0131labilir. Ama biz sadece bu c\u00fcmle \u00fczerinde biraz duraca\u011f\u0131z.<\/p>\n\n\n\n

Evvela o \u015fiir gibi harika c\u00fcmleyi biraz a\u00e7al\u0131m\u2026<\/p>\n\n\n\n

\u00d6zne: \u201chayats\u0131z bir cisim\u201d. Y\u00fcklem: \u201cyetimdir, gariptir, yaln\u0131zd\u0131r\u201d.<\/p>\n\n\n\n

\u00dc\u00e7l\u00fc s\u0131fat fiil s\u0131ralamas\u0131yla yo\u011fun bir anlat\u0131m sa\u011flanm\u0131\u015f.<\/p>\n\n\n\n

\u00d6rnekleyici, kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir ibare: \u201cb\u00fcy\u00fck bir da\u011f dahi olsa\u201d.<\/p>\n\n\n\n

<\/p>\n\n\n\n

\u201cDahi olsa<\/em>\u201d ve \u201cHayats\u0131z bir cisim<\/em>\u201d ifadeleri\u2026 Cans\u0131z, ruhsuz, ak\u0131l veya maneviyat ta\u015f\u0131mayan herhangi bir varl\u0131k\u2026 B\u00fcy\u00fck bir da\u011f dahi olsa\u2026 Fiziksel ihti\u015fam, ola\u011fan\u00fcst\u00fc b\u00fcy\u00fckl\u00fck veya g\u00fc\u00e7 olmas\u0131n\u0131n hayat ve bilin\u00e7le desteklenmedi\u011finde hayats\u0131zl\u0131k kar\u015f\u0131s\u0131nda bir de\u011fer ta\u015f\u0131mad\u0131\u011f\u0131 vurgulanm\u0131\u015f.<\/p>\n\n\n\n

Tekrar ve ritim var: \u201cyetimdir, gariptir, yaln\u0131zd\u0131r<\/em>\u201d. \u00dc\u00e7l\u00fc tekrar, hem kula\u011fa ho\u015f geliyor hem de duyguyu peki\u015ftiriyor. Hayats\u0131zl\u0131k, yaln\u0131zl\u0131k ve eksiklik duygusunu \u00fc\u00e7 ayr\u0131 kelimeyle vurguluyor. C\u00fcmlede sahipsizlik ve kimsesizlik hissi veren mahzun bir ton var. D\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc, insan merkezli bir bak\u0131\u015f\u0131 ima ediyor, bir fark\u0131ndal\u0131k meydana getiriyor.<\/p>\n\n\n\n

<\/p>\n\n\n\n

\u0130nsan ve canl\u0131 varl\u0131klar i\u00e7in hayat, yaln\u0131zca can ve ruh anlam\u0131nda de\u011fil, manev\u00ee bilin\u00e7 ve irade anlam\u0131nda da \u00f6nemlidir.<\/p>\n\n\n\n

En b\u00fcy\u00fck ve kuvvetli g\u00f6r\u00fcnen varl\u0131k bile, ruh veya hayat ta\u015f\u0131mazsa, de\u011fer bak\u0131m\u0131ndan eksiktir.<\/p>\n\n\n\n

Bu k\u0131sa haliyle dahi edebi a\u00e7\u0131dan yo\u011fun ve okuyucuda hem tasvir g\u00fcc\u00fc y\u00fcksek, hem duygusal, kalbi bir etki b\u0131rakan, hayat ve ruhun \u00f6nemini d\u00fc\u015f\u00fcnd\u00fcren, hem edeb\u00ee, estetik, hem ders verici bir c\u00fcmle.<\/p>\n\n\n\n

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\u201cHayat, yaln\u0131zca fizik\u00ee varl\u0131k de\u011fil; manev\u00ee ve ruh\u00ee y\u00f6nleriyle insan\u0131 \u00e7epe\u00e7evre ku\u015fatan bir hakikattir.\u201d<\/p>\n\n\n\n

C\u00fcmledeki \u201chayats\u0131z<\/em>\u201d s\u0131fat\u0131, insan veya varl\u0131k i\u00e7in manev\u00ee ve \u015fuursuz bir eksiklik anlam\u0131na geliyor.<\/p>\n\n\n\n

\u201cB\u00fcy\u00fck bir da\u011f dahi olsa<\/em>\u201d ifadesi, fizik\u00ee b\u00fcy\u00fckl\u00fc\u011f\u00fcn hayat ve ruhu olmad\u0131k\u00e7a de\u011fer ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 vurgularken \u201cyetimdir, gariptir, yaln\u0131zd\u0131r\u201d ifadesinde hayat\u0131n eksikli\u011fi, varl\u0131\u011f\u0131n anlam ve aidiyet eksikli\u011fi ile e\u015fle\u015ftiriliyor.<\/p>\n\n\n\n

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C\u00fcmledeki Bel\u00e2gat Sanatlar\u0131<\/strong><\/p>\n\n\n\n

Bu c\u00fcmlenin i\u00e7inde sakl\u0131 olan \u00e7ok ince bir edeb\u00ee sanat\u0131 da g\u00f6sterelim. Bu k\u0131sa c\u00fcmlede birka\u00e7 \u00f6nemli sanat birden var. Burada sadece anlam de\u011fil, ayn\u0131 zamanda \u00e7ok g\u00fc\u00e7l\u00fc bir bel\u00e2gat tekni\u011fi de kullan\u0131lm\u0131\u015f. Bu tekni\u011fi fark edince c\u00fcmlenin neden bu kadar etkileyici oldu\u011fu daha iyi anla\u015f\u0131l\u0131r.  \u00c7\u00fcnk\u00fc bu c\u00fcmle sadece bir fikir s\u00f6ylemiyor; ayn\u0131 zamanda \u00e7ok ustaca kurulmu\u015f bir anlat\u0131m tekni\u011fi kullan\u0131yor.<\/p>\n\n\n\n

<\/p>\n\n\n\n

C\u00fcmledeki \u201cBak<\/strong>\u201d hitab\u0131 Dikkat uyand\u0131rma, tenbih sanat\u0131d\u0131r<\/strong>; Bu kelime: okuyucuyu d\u00fc\u015f\u00fcnmeye \u00e7a\u011f\u0131r\u0131r, dikkati toparlar, bir hakikati g\u00f6sterme havas\u0131 olu\u015fturur. \u201c\u015eimdi sana \u00f6nemli bir hakikati g\u00f6sterece\u011fim, dikkat et.\u201d Bel\u00e2gatta buna tenbih veya dikkat \u00e7ekme \u00fcslubu denir.<\/p>\n\n\n\n

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K\u00fc\u00e7\u00fck\u2013b\u00fcy\u00fck z\u0131tl\u0131\u011f\u0131<\/strong> (tezat). C\u00fcmlenin ortas\u0131nda g\u00fc\u00e7l\u00fc bir kar\u015f\u0131la\u015ft\u0131rma var: hayats\u0131z bir cisim ve b\u00fcy\u00fck bir da\u011f. Da\u011f: B\u00fcy\u00fckl\u00fc\u011f\u00fcn, Heybetin, G\u00fcc\u00fcn sembol\u00fcd\u00fcr. Ama buna ra\u011fmen \u015f\u00f6yle deniyor: \u201cB\u00fcy\u00fck bir da\u011f dahi olsa\u2026\u201d Yani: b\u00fcy\u00fckl\u00fck ile de\u011fer aras\u0131nda b\u00fcy\u00fck fark var. Bu, \u00e7ok g\u00fc\u00e7l\u00fc bir tezat (z\u0131tl\u0131k) sanat\u0131d\u0131r. B\u00fcy\u00fckl\u00fck sembol\u00fc da\u011fa ra\u011fmen \u201chayat yoksa hi\u00e7bir \u015fey ifade etmez\u201d deniyor.<\/p>\n\n\n\n

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\u201cDahi olsa<\/em>\u201d ifadesi okuyucunun \u201cda\u011f b\u00fcy\u00fck ve \u00f6nemlidir\u201d beklentisini k\u0131rar. Okuyucu \u015f\u00f6yle d\u00fc\u015f\u00fcn\u00fcr: \u201cDa\u011f b\u00fcy\u00fck bir \u015feydir, herhalde \u00f6nemli bir varl\u0131kt\u0131r.\u201d Ama c\u00fcmle bunu k\u0131rarak: \u201cHay\u0131r\u2026 Hayat yoksa hi\u00e7bir \u015fey ifade etmez.\u201d der. Bu anlat\u0131m tekni\u011fine beklenti k\u0131rma<\/strong> denir.<\/p>\n\n\n\n

<\/p>\n\n\n\n

\u015eimdi \u015fu \u00fc\u00e7 kelimenin neden \u00f6zellikle se\u00e7ildi\u011fine biraz daha derin bakal\u0131m. \u00c7\u00fcnk\u00fc burada ciddi bir bel\u00e2gat (anlam sanatlar\u0131) inceli\u011fi var.<\/p>\n\n\n\n

C\u00fcmledeki \u00fc\u00e7 kelime rastgele s\u0131ralanm\u0131\u015f de\u011fil, anlam bak\u0131m\u0131ndan kademe kademe derinle\u015fen bir yaln\u0131zl\u0131k anlat\u0131yor. Bir anlam merdiveni vard\u0131r: Kelimeler ve anlamlar\u0131\u2026 Yetim: sahipsiz. Garip: yabanc\u0131. Yaln\u0131z: ba\u011flant\u0131s\u0131z. Yani yaln\u0131zl\u0131k a\u015fama a\u015fama derinle\u015fir. Bu da bel\u00e2gatta dereceli anlat\u0131m<\/strong> sanat\u0131d\u0131r.<\/p>\n\n\n\n

<\/p>\n\n\n\n

C\u00fcmlenin sonunda \u00fc\u00e7 kelime pe\u015f pe\u015fe gelir: Yetimdir, Gariptir, yaln\u0131zd\u0131r. Bu \u00fc\u00e7l\u00fc yap\u0131: ritim olu\u015fturur, anlam\u0131 kuvvetlendirir, zihinde kal\u0131c\u0131 olur. Bel\u00e2gatta buna \u00fc\u00e7l\u00fc vurgu<\/strong> (ritmik kuvvet). denir. \u00dc\u00e7l\u00fc ifadeler insan zihninde \u00e7ok g\u00fc\u00e7l\u00fc iz b\u0131rak\u0131r.<\/p>\n\n\n\n

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Yetim<\/strong> yani sahipsizlik\u2026 Yetim kelimesi asl\u0131nda iki manay\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r: Sahipsiz, Koruyucusuz. Bir \u00e7ocuk yetim oldu\u011funda: onu koruyan yoktur, ona bakan yoktur, ona sahip \u00e7\u0131kan yoktur.<\/p>\n\n\n\n

Burada verilen mesaj \u015fu: Hayats\u0131z bir varl\u0131k, ne kadar b\u00fcy\u00fck olursa olsun ona sahip \u00e7\u0131kan bir anlam merkezi yoktur. Da\u011f b\u00fcy\u00fck olabilir ama: kendini bilmez, kendini koruyamaz, kendini y\u00f6nlendiremez, Bu y\u00fczden yetimdir.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Garip<\/strong> yani bulundu\u011fu yerde yabanc\u0131, \u00e7evresiyle ba\u011f kuramayan, m\u00fcnasebeti zay\u0131f.<\/p>\n\n\n\n

Hayats\u0131z da\u011f, di\u011fer varl\u0131klarla bilin\u00e7li ili\u015fki kuramaz, \u00e7evresini anlayamaz, varl\u0131klar\u0131n manas\u0131n\u0131 okuyamaz. Bulundu\u011fu yerde yabanc\u0131 kal\u0131r; bu y\u00fczden gariptir.<\/p>\n\n\n\n

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Yaln\u0131z<\/strong> yani mutlak ba\u011flant\u0131s\u0131zl\u0131k\u2026 Yaln\u0131zl\u0131k \u00fc\u00e7\u00fcn\u00fcn en derinidir. Yaln\u0131z demek: ili\u015fkisiz, ba\u011flant\u0131s\u0131z, anlam ba\u011f\u0131ndan kopuk.<\/p>\n\n\n\n

Hayats\u0131z varl\u0131k: \u00c7evresindeki varl\u0131klarla mana ba\u011f\u0131 kuramaz, kendisiyle k\u00e2inat aras\u0131nda \u015fuur k\u00f6pr\u00fcs\u00fc yoktur. Bu en derin h\u00e2l; yaln\u0131zd\u0131r.<\/p>\n\n\n\n

S\u0131ralama \u015fu anlam merdivenini izler: Sahipsiz, yabanc\u0131, ba\u011flant\u0131s\u0131z (mutlak yaln\u0131zl\u0131k). Bu, \u00e7ok g\u00fc\u00e7l\u00fc bir anlat\u0131m zinciridir.<\/p>\n\n\n\n

Bu c\u00fcmlede asl\u0131nda hayat\u0131n de\u011feri anlat\u0131l\u0131yor.<\/p>\n\n\n\n

Hayat, k\u00e2inat\u0131n \u015fuur kap\u0131s\u0131d\u0131r. Hayat gelince varl\u0131k yetim olmaktan, garip olmaktan, yaln\u0131z olmaktan kurtulur. \u0130nsan hayat\u0131 ise: k\u00e2inat\u0131n mana kap\u0131s\u0131d\u0131r. \u00d6zellikle insan hayat\u0131 gelince k\u00e2inat yetimlikten kurtulur: \u0130nsan: e\u015fyay\u0131 anlar, ta\u015f konu\u015fur, a\u011fa\u00e7 anlam kazan\u0131r, da\u011f hikmet g\u00f6sterir, k\u00e2inat okunur. Ve insan Allah\u2019\u0131 tan\u0131r.<\/p>\n\n\n\n

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\u0130nsan duygular\u0131na yap\u0131lan g\u00f6nderme<\/strong>. Bu kelimeler \u00f6zellikle insan\u00ee duygular se\u00e7ilerek kullan\u0131lm\u0131\u015ft\u0131r: Yetim, garip, yaln\u0131z\u2026 Bunlar normalde insan i\u00e7in kullan\u0131lan kelimelerdir. Ama burada da\u011f i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Bu da g\u00fc\u00e7l\u00fc bir mecaz ve te\u015fhis<\/strong> (ki\u015file\u015ftirme) etkisi olu\u015fturur. Bu tek c\u00fcmlede bu sanatlar\u0131n hepsi birle\u015fiyor. Bu y\u00fczden c\u00fcmle hem felsef\u00ee bir fikir verir hem de \u00e7ok etkileyici bir ifade g\u00fcc\u00fc kazan\u0131r.<\/p>\n\n\n\n

Bu bahis insan\u0131n neden k\u00e2inattan daha k\u0131ymetli g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc anlatan \u00e7ok g\u00fc\u00e7l\u00fc bir mant\u0131k zinciri kurarak kuvvetli deliller sunuyor. Bedi\u00fczzaman bunu a\u00e7\u0131k\u00e7a bir form\u00fcl gibi kurar. En g\u00fc\u00e7l\u00fc hayat tan\u0131mlar\u0131ndan birinin kap\u0131s\u0131n\u0131 a\u00e7ar. Hayat\u0131 \u201ck\u00e2inat\u0131n en b\u00fcy\u00fck s\u0131rr\u0131 ve anahtar\u0131\u201d olarak tarif eder. \u00c7\u00fcnk\u00fc Risale-i Nur\u2019da \u201chayat\u201d s\u0131radan bir biyolojik olay olarak anlat\u0131lmaz. Bu y\u00fczden az \u00f6nceki c\u00fcmle asl\u0131nda bu b\u00fcy\u00fck hakikate kap\u0131 a\u00e7ar.<\/p>\n\n\n\n

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Bedi\u00fczzaman\u2019\u0131n hayat i\u00e7in yapt\u0131\u011f\u0131 5 b\u00fcy\u00fck tarif var.<\/p>\n\n\n\n

Hayat k\u00e2inat\u0131n en b\u00fcy\u00fck neticesidir. <\/strong>K\u00e2inatta say\u0131s\u0131z unsur vard\u0131r: ta\u015flar, elementler, y\u0131ld\u0131zlar, gezegenler. B\u00fct\u00fcn bu d\u00fczenin i\u00e7inde ortaya \u00e7\u0131kan en k\u0131ymetli netice hayatt\u0131r. Yani: K\u00e2inat hayat\u0131 netice vermi\u015ftir. Bu y\u00fczden hayats\u0131z bir varl\u0131k ne kadar b\u00fcy\u00fck olursa olsun, o b\u00fcy\u00fck neticeyi ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7in eksiktir. Bu y\u00fczden: \u201cHayats\u0131z bir cisim, b\u00fcy\u00fck bir da\u011f dahi olsa, yetimdir.\u201d<\/p>\n\n\n\n

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Hayat k\u00e2inat\u0131n en parlak meyvesidir. <\/strong>Bir a\u011fac\u0131n en k\u0131ymetli k\u0131sm\u0131: dal\u0131 de\u011fil, g\u00f6vdesi de\u011fil, meyvesidir. Bedi\u00fczzaman k\u00e2inat\u0131 b\u00fcy\u00fck bir a\u011fa\u00e7 gibi tasvir eder. Bu a\u011fac\u0131n: dallar\u0131 galaksiler, yapraklar\u0131 y\u0131ld\u0131zlar, meyvesi ise hayatt\u0131r. Yani: K\u00e2inat a\u011fac\u0131 hayat meyvesini vermi\u015ftir.<\/p>\n\n\n\n

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Hayat, k\u00e2inattan daha k\u0131ymetlidir. <\/strong>K\u00e2inatta say\u0131s\u0131z varl\u0131k vard\u0131r: da\u011flar, denizler, y\u0131ld\u0131zlar, galaksiler. Ama bunlar\u0131n \u00e7o\u011fu hayats\u0131zd\u0131r. Hayat gelince: his, idrak ve ili\u015fki ortaya \u00e7\u0131kar. Yani hayat, k\u00e2inattaki b\u00fct\u00fcn maddelerin \u00fcst\u00fcnde bir de\u011fer ta\u015f\u0131r. Bu y\u00fczden bir canl\u0131, koca bir da\u011fdan daha k\u0131ymetlidir. \u00c7\u00fcnk\u00fc da\u011f: b\u00fcy\u00fckt\u00fcr ama hissizdir. Vard\u0131r ama fark\u0131nda de\u011fildir. Canl\u0131 ise: Hisseder, alg\u0131lar, ya\u015far.<\/p>\n\n\n\n

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Hayat \u0130l\u00e2h\u00ee isimlerin en parlak aynas\u0131d\u0131r. <\/strong>Hayat olunca varl\u0131kta mesela \u015funlar g\u00f6r\u00fcn\u00fcr: \u0130lim, irade, kudret, hikmet, rahmet. Mesela bir \u00e7i\u00e7ekte: D\u00fczen, \u00f6l\u00e7\u00fc, estetik, beslenme sistemi g\u00f6r\u00fcl\u00fcr. Bunlar asl\u0131nda Allah\u2019\u0131n isimlerinin tecellileridir. Hayat bu isimleri g\u00f6r\u00fcn\u00fcr h\u00e2le getirir. Bu y\u00fczden hayat: Esma-i \u0130l\u00e2hiyenin parlak bir aynas\u0131d\u0131r.<\/p>\n\n\n\n

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\u0130nsan hayat\u0131 ve \u015fuuru k\u00e2inat\u0131n terc\u00fcman\u0131d\u0131r<\/strong>.<\/p>\n\n\n\n

Hayats\u0131z bir ta\u015f: k\u00e2inat\u0131 bilmez, \u00e7evresini anlamaz, varl\u0131klar\u0131n manas\u0131n\u0131 okuyamaz. Ama hayat gelince: \u00e7evre alg\u0131lan\u0131r, d\u00fczen fark edilir, hikmet g\u00f6r\u00fcl\u00fcr. \u00d6zellikle insan hayat\u0131 gelince k\u00e2inat okunur. Yani hayat: k\u00e2inat\u0131n fark edilmesini sa\u011flar. Bu y\u00fczden: Hayat, k\u00e2inat\u0131n \u015fuur kap\u0131s\u0131d\u0131r<\/strong>, insan ise o kap\u0131n\u0131n en parlak a\u00e7\u0131l\u0131\u015f\u0131d\u0131r.<\/p>\n\n\n\n

\u015euur (bilin\u00e7) hayattan daha k\u0131ymetlidir. Hayat\u0131n da dereceleri vard\u0131r. Mesela: Bitki\u2026 Hayat var ama \u015fuur zay\u0131f. Hayvan\u2026 Hayat var, his var. <\/p>\n\n\n\n

\u015euur gelince: varl\u0131klar\u0131n manas\u0131 anla\u015f\u0131l\u0131r, d\u00fczen okunur, hikmet fark edilir. Bu y\u00fczden: \u015fuur, hayat\u0131n en y\u00fcksek mertebesidir.<\/p>\n\n\n\n

Bu sebeple hayat\u0131n zirvesi insand\u0131r. \u0130nsan di\u011fer canl\u0131lardan farkl\u0131d\u0131r \u00e7\u00fcnk\u00fc: Sorgular, anlam \u00fcretir, tefekk\u00fcr eder, k\u00e2inat\u0131 okur. Mesela insan: y\u0131ld\u0131zlara bakar, d\u00fczeni fark eder, yarat\u0131l\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n\n\n\n

\u0130nsan gelince: ta\u015f manaya d\u00f6n\u00fc\u015f\u00fcr, a\u011fa\u00e7 hikmet g\u00f6sterir, g\u00f6ky\u00fcz\u00fc ayet olur.<\/p>\n\n\n\n

Yani: k\u00e2inat bir kitap; insan okuyucu. Kitap okuyucusuz olursa manas\u0131 ortaya \u00e7\u0131kmaz.<\/p>\n\n\n\n

Bu ad\u0131mlar birle\u015fince \u015f\u00f6yle bir sonu\u00e7 \u00e7\u0131kar: K\u00e2inat\u0131n en k\u0131ymetli neticesi hayatt\u0131r. Hayat\u0131n en k\u0131ymetli mertebesi \u015fuurdur. \u015euurun en y\u00fcksek \u015fekli insand\u0131r. Bu y\u00fczden insan: k\u00e2inat\u0131n \u00f6zeti ve meyvesi h\u00fckm\u00fcndedir.<\/p>\n\n\n\n

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Ba\u015fta konu\u015ftu\u011fumuz c\u00fcmle tekrar anlam kazan\u0131yor. \u00c7\u00fcnk\u00fc: hayat yoksa \u015fuur yok. \u015euur yoksa anlam yok. Anlam yoksa ba\u011f yok. O zaman o varl\u0131k: yetim, garip, yaln\u0131z, kal\u0131r. Ama hayat gelince, \u00f6zellikle insan hayat\u0131 gelince: k\u00e2inat okunur, e\u015fya konu\u015fur, varl\u0131k anlam kazan\u0131r.<\/p>\n\n\n\n

S\u00f6z\u00fcn buras\u0131nda \u015fu itiraf\u0131 da yapal\u0131m: \u201cB\u00f6ylesine sihirli ve hikmetli c\u00fcmlelerle koskoca bir k\u00fclliyat\u0131 in\u015fa eden bir allameye \u2018Bedi\u00fczzaman\u2019 denmesi bir iltifat de\u011fil, hakk\u0131n teslimidir. \u00c7\u00fcnk\u00fc o k\u00fclliyat\u0131n her sayfas\u0131nda zek\u00e2n\u0131n keskinli\u011fi, fikrin derinli\u011fi ve hikmetin parlakl\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. B\u00f6yle bir kalemin sahibine verilen bu unvan, bir m\u00fcbala\u011fa de\u011fil, hakikatin ifadesidir.\u201d<\/p>\n\n\n\n

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Netice:<\/p>\n\n\n\n

Bedi\u00fczzaman hayat\u0131 tevhid ba\u011flam\u0131nda, b\u00fct\u00fcn k\u00e2inat\u0131n sahipsizli\u011fini ortadan kald\u0131ran bir “mana merkezi” olarak sunar.<\/p>\n\n\n\n

Zira hayat, varl\u0131klar\u0131n her birinde g\u00f6r\u00fclen intizam, ilim, irade, kudret ve rahmet gibi s\u0131fatlar\u0131n tecellisiyle Allah’\u0131n birli\u011fini, kudretini ve hikmetini g\u00f6steren en b\u00fcy\u00fck delil ve m\u00fch\u00fcrd\u00fcr.<\/p>\n\n\n\n

B\u00f6ylece Bedi\u00fczzaman, hayat \u00fczerinden her \u015feyin nihai bir yarat\u0131c\u0131ya i\u015faret etti\u011fini, k\u00e2inat\u0131n da\u011fda dahi bir yetimlik ta\u015f\u0131mayarak Allah’\u0131n kudret ve merhametine ba\u011fl\u0131 oldu\u011funu anlatarak tevhide giden yolda en g\u00fc\u00e7l\u00fc anahtarlardan birini sunar.<\/p>\n\n\n\n

\u00d6yleyse \u201cHayat, k\u00e2inat\u0131n yetimli\u011finin ilac\u0131; tevhid ise bu hayat\u0131n en parlak m\u00fchr\u00fcd\u00fcr.\u201d<\/strong><\/p>\n\n\n\n

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[1]<\/a> Bedi\u00fczzaman Said Nursi, Yirmi Dokuzuncu S\u00f6z, Birinci Maksat. Envar Ne\u015friyat, \u0130stanbul 2022, sh: 506<\/p>\n\n\n\n

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<\/p>\n","protected":false},"excerpt":{"rendered":"

Hayat Gelince K\u00e2inat Konu\u015fur “Hayat kavram\u0131n\u0131n \u00f6nemini Bedi\u00fczzaman Said Nursi’nin ‘Bak, hayats\u0131z bir cisim, b\u00fcy\u00fck bir da\u011f dahi olsa, yetimdir, gariptir, yaln\u0131zd\u0131r.’[1] c\u00fcmlesi \u00fczerinden ele…<\/p>\n","protected":false},"author":1,"featured_media":737,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-730","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-muhtelif-konular","entry","simple"],"_links":{"self":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/730","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=730"}],"version-history":[{"count":6,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/730\/revisions"}],"predecessor-version":[{"id":908,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/730\/revisions\/908"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/media\/737"}],"wp:attachment":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=730"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=730"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=730"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}