Bedi\u00fczzaman Said Nurs\u00ee\u2019nin (\u00f6. 1960), \u201c\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z\u201d isimli tefsirinde bey\u00e2n etti\u011fi, k\u00e2firlerin azabdan azade olaca\u011f\u0131n\u0131 vehmettiren ve daha iki yaz\u0131d\u0131r \u00fczerinde durdu\u011fumuz s\u00f6zler(1), tarihte ilk defa merhum Said Nurs\u00ee taraf\u0131ndan dile getirilmedi\u011fi gibi \u201c\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z\u201d\u0131n kaleme al\u0131nd\u0131\u011f\u0131 ve terc\u00fcme edildi\u011fi d\u00f6nemde de sadece Bedi\u00fczzaman taraf\u0131ndan bey\u00e2n edilmemi\u015ftir.<\/p>\n
Tarihte farkl\u0131 arg\u00fcmanlara dayanmakla birlikte cehennemin yahud azab\u0131n fen\u00e2s\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc direkt veya dolayl\u0131 olarak dile getiren isimler aras\u0131nda Muhyidd\u00een \u0130bn\u00fc\u2019l-Arab\u00ee (\u00f6. 638\/1240) ve \u0130bn Teymiyye (\u00f6. 728\/1328) gibi tesirli isimler bulunmaktad\u0131r. S\u00f6z konusu isimlerin ifadelerinin, eserlerinin do\u011fru anla\u015f\u0131l\u0131p anla\u015f\u0131lmad\u0131\u011f\u0131, beyanlar\u0131nda hakl\u0131 olup olmad\u0131klar\u0131 hususunda ciddi bir tart\u0131\u015fma literat\u00fcr\u00fc te\u015fekk\u00fcl etmi\u015ftir.<\/p>\n
Bedi\u00fczzaman\u2019\u0131n mezk\u00fbr g\u00f6r\u00fc\u015f\u00fc ifade etti\u011fi d\u00f6nemde ise muas\u0131r\u0131 isimlerden \u0130zmirli \u0130smail Hakk\u0131 Efendi (\u00f6. 1942) ve Kazanl\u0131 Musa Carullah Bigiyef (\u00f6. 1949) de k\u00e2firlerin cehennem azab\u0131ndan azade olabilece\u011fini dile getirmekte, hatta bu konuda eser telif edip ciddi tart\u0131\u015fmalara dahil olmaktayd\u0131lar. Dolay\u0131s\u0131yla Said Nurs\u00ee\u2019nin s\u00f6zleri, nevzuh\u00fbr ifadeler de\u011fildir. Onun s\u00f6zlerinin tarih\u00ee referanslar\u0131n\u0131 tespit etme ameliyesini ayr\u0131 bir yaz\u0131n\u0131n konusu olarak g\u00f6r\u00fcp ertelerken, bu yaz\u0131da bey\u00e2n m\u00fc\u015fterekli\u011fi hissedilen kendi muas\u0131rlar\u0131ndan etkilenip etkilenmedi\u011fini yahud onlar\u0131 etkileyip etkilemedi\u011fini incelemeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n
\u0130zmirli \u0130smail Hakk\u0131, sadece k\u00e2firlerin azab\u0131n\u0131n fen\u00e2s\u0131n\u0131 de\u011fil topyek\u00fbn cehennemin fen\u00e2s\u0131n\u0131 konu edinen \u201cN\u00e2r\u0131n Ebediyyet ve Devam\u0131 Hakk\u0131nda Tedkik\u00e2t\u201d ba\u015fl\u0131kl\u0131 risalesinde(2), cennet ve cehennemin fen\u00e2s\u0131-bek\u00e2s\u0131 meselesinde sekiz ayr\u0131 g\u00f6r\u00fc\u015f oldu\u011funu belirtir. Asl\u0131nda \u0130zmirli\u2019nin s\u00f6z konusu risalesi, kendisi ifade etmese bile telif bir eser de\u011fildir. Risale aslen, \u0130bn Teymiyye\u2019nin talebesi \u0130bn Kayyim el-Cevziyye\u2019nin (\u00f6. 751\/1350) \u201cel-H\u00e2di\u2019l-Erv\u00e2h\u201d isimli eserinin ilgili konu ba\u015fl\u0131\u011f\u0131na hasretti\u011fi \u201cf\u00ee ebediyyeti\u2019l-cenne enneh\u00e2 l\u00e2 teb\u00eed\u201d isimli b\u00f6l\u00fcm\u00fcn\u00fcn ba\u015far\u0131l\u0131 bir \u015fekilde \u00f6zetlenmi\u015f terc\u00fcmesidir. \u0130zmirli, risalenin herhangi bir yerinde \u0130bn Teymiyye\u2019yi ve \u0130bn Kayyim\u2019i ismen anmam\u0131\u015f olsa da risalenin muhtevas\u0131 onun terc\u00fcme olmad\u0131\u011f\u0131na y\u00f6nelik bir teredd\u00fcte mahal b\u0131rakmamaktad\u0131r.<\/p>\n
Risale, Allah Te\u00e2l\u00e2\u2019n\u0131n rahmetinin gazab\u0131na galebe \u00e7ald\u0131\u011f\u0131n\u0131 ortaya koyan naslar\u0131n aktar\u0131lmas\u0131yla ba\u015flar ve ard\u0131ndan as\u0131l odak noktas\u0131 olan ve cehennemin\/azab\u0131n fen\u00e2s\u0131n\u0131 bildiren hadis-i \u015feriflerin aktar\u0131m\u0131na ve izah\u0131na ge\u00e7er. Bu sunumun ard\u0131ndansa cehennemin, azab\u0131n bek\u00e2s\u0131na h\u00fckmedenlerin delilleri olarak payla\u015f\u0131lan alt\u0131 ana arg\u00fcman\u0131n tenkitine ge\u00e7ilir. Risalenin muhtevas\u0131 ile ilgili bu genel manzara bile, Said Nurs\u00ee\u2019nin, s\u00f6z konusu payla\u015f\u0131mlardan etkilenmedi\u011fini ispata k\u00e2fidir. Evvela Said Nurs\u00ee\u2019nin ifadelerinden azabdan azade olu\u015f anlam\u0131 \u00e7\u0131kmaktaysa da bu sat\u0131rlarda cehennemin fen\u00e2s\u0131ndan kesinlikle s\u00f6z edilmemekte sadece cehennemde de olsa bir varl\u0131k nimetini elde etmi\u015f olman\u0131n \u00e2deta \u201crahmetin gazab\u0131 a\u015fmas\u0131n\u0131n\u201d tefsiri oldu\u011funa i\u015faret edilmektedir. Bu g\u00f6r\u00fcnt\u00fc konuya yakla\u015f\u0131m a\u00e7\u0131s\u0131ndan iki isim aras\u0131nda temel ve ciddi bir ayr\u0131l\u0131k oldu\u011funu g\u00f6stermektedir. \u00d6te yandan Said Nurs\u00ee\u2019nin, \u0130bn Teymiyye ve \u0130bn Kayyim\u2019e kar\u015f\u0131 m\u00fcspet duygular i\u00e7erisinde olmad\u0131\u011f\u0131, bilhassa \u015eeyh-i Ekber tenkitleri ve mutasavv\u0131feye h\u00fccumlar\u0131 hasebiyle bu isimleri ele\u015ftirdi\u011fi bilinen bir husustur.(3) \u0130\u015fbu hususlar Said Nurs\u00ee\u2019nin \u0130zmirli ile ayn\u0131 tezi savunmad\u0131\u011f\u0131n\u0131 g\u00f6sterdi\u011fi gibi ayn\u0131 referans noktas\u0131ndan beslenmedi\u011fini de ortaya koymaktad\u0131r. Dolay\u0131s\u0131yla zahir\u00ee bir benzerlik ve yak\u0131nl\u0131ktan bahsedilebilir olsa da hakikatte \u0130zmirli \u0130smail Hakk\u0131 ile Said Nurs\u00ee\u2019nin konuya dair pozisyonlar\u0131 birbirlerinden olduk\u00e7a farkl\u0131d\u0131r. Bu itibarla iki isim aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 ya da tek tarafl\u0131 bir etkile\u015fimden bahsetmek -inceledi\u011fimiz konu \u00f6zelinde- makul g\u00f6r\u00fcnmemektedir.<\/p>\n
Musa Carullah, cehennem ve azab\u0131n bek\u00e2s\u0131 konusundaki g\u00f6r\u00fc\u015flerini \u201cRahmet-i \u0130lahiyye Burhanlar\u0131\u201d isimli eserinde payla\u015fm\u0131\u015ft\u0131r.\u00a0 Onun eseri, ne\u015fredildi\u011fi vakit, \u0130zmirli\u2019nin muhtasar risalesinden daha tesirli olmu\u015ftur. \u015eeyh\u00fclisl\u00e2m Mustafa Sabri Efendi (\u00f6. 1954) mezk\u00fbr esere, \u201cYeni \u0130sl\u00e2m M\u00fcctehidlerinin K\u0131ymet-i \u0130lmiyyesi\u201d isimli \u00e7al\u0131\u015fmas\u0131nda, \u00e2deta eserden daha \u00e7ok ses getiren bir tenkit yaz\u0131s\u0131 kaleme alm\u0131\u015ft\u0131r.<\/p>\n
Carullah da t\u0131pk\u0131 \u0130zmirli gibi eserinde; konu etraf\u0131ndaki g\u00f6r\u00fc\u015fleri, lehte ve aleyhteki arg\u00fcmanlar\u0131, ilgili naslar\u0131 aktarmakta ve tart\u0131\u015fmakta; fakat eserin ismiyle m\u00fcsemma olarak temelde \u201cAllah\u2019\u0131n rahmetine\u201d odaklanmaktad\u0131r. Musa Carullah, s\u00f6z konusu eserdeki de\u011ferlendirmelerinin nihayetinde cehennemin fen\u00e2s\u0131na h\u00fckmetmekte, bir k\u0131s\u0131m arg\u00fcman farkl\u0131l\u0131klar\u0131na ra\u011fmen \u0130zmirli ile muvaf\u0131k d\u00fc\u015f(\u00fcn)m\u00fc\u015f olmaktad\u0131r. Tam da bu sebeple Said Nurs\u00ee ile Carullah aras\u0131nda bir paralellikten bahsetmek imk\u00e2ns\u0131z h\u00e2le gelmektedir. \u00c7\u00fcnk\u00fc daha evvel ifade etti\u011fimiz \u00fczere Said Nurs\u00ee\u2019nin cehennemin bek\u00e2s\u0131 konusunda gayet sarih ifadeleri bulunmaktad\u0131r. Hatta o, cehennemin bek\u00e2s\u0131n\u0131n rahmet-i ilahiyye a\u00e7\u0131s\u0131ndan herhangi bir mahzur do\u011furmad\u0131\u011f\u0131n\u0131 \u201c\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z\u201dda \u00e7e\u015fitli izahlarla delillendirmektedir. Bu durum g\u00f6stermektedir ki; Bedi\u00fczzaman ile Musa Carullah da temel tez olarak birbirlerinden son derece farkl\u0131 noktalarda durmaktad\u0131rlar. \u00d6te yandan Bigiyef\u2019in kaynaklar\u0131 aras\u0131nda yer alan \u0130bn Teymiyye ve \u0130bn Kayyim gibi isimlere kar\u015f\u0131 Said Nurs\u00ee\u2019nin daha evvel belirtilen yakla\u015f\u0131m\u0131, istifade edilen referanslar a\u00e7\u0131s\u0131ndan da bir ortak payda olmad\u0131\u011f\u0131n\u0131 a\u015fik\u00e2r h\u00e2le getirmektedir.<\/p>\n
D\u00f6nemin me\u015fhur isimleri aras\u0131nda dile getirilen hususlardan biri olmakla birlikte ne Carullah ne de \u0130zmirli\u2019nin beyanlar\u0131 Nurs\u00ee\u2019nin beyan\u0131yla muvaf\u0131k de\u011fildir. Said Nurs\u00ee, cehennemin bek\u00e2s\u0131 ile azab\u0131n bek\u00e2s\u0131n\u0131 birbirlerinden dakik bir \u015fekilde ay\u0131rm\u0131\u015f ve dolay\u0131s\u0131yla naslar\u0131n zahir\u00ee m\u00e2n\u00e2lar\u0131 ile ilgili olu\u015fan\/olu\u015facak tearuz durumunu b\u00f6ylelikle a\u015fm\u0131\u015ft\u0131r. \u0130zmirli ve Bigiyef ise cehennemin fen\u00e2s\u0131n\u0131 kabul ettiklerinden, naslar\u0131n zahiriyle kendi kabulleri aras\u0131ndaki m\u00fc\u015fk\u00fcl\u00fc a\u015famad\u0131klar\u0131 i\u00e7in te\u2019vile gitmek zorunda kalm\u0131\u015f ve bir k\u0131s\u0131m a\u015f\u0131r\u0131 yorum \u00f6rnekleri g\u00f6stermi\u015fler, bu nedenle de muhtelif tenkitlerin hakl\u0131 muhatab\u0131 durumuna d\u00fc\u015fm\u00fc\u015flerdir.<\/p>\n
\u0130zmirli \u0130smail Hakk\u0131 ve Musa Carullah\u2019\u0131n ilgili konu ba\u015fl\u0131\u011f\u0131ndaki kanaatleri ve beyanlar\u0131 m\u00fcnasebetiyle tarih\u00ee vetirede muhtelif isimler taraf\u0131ndan tenkit edilmi\u015f olmas\u0131na kar\u015f\u0131n Said Nurs\u00ee\u2019nin herhangi bir tenkite muhatap olmamas\u0131, bizce, onun cehennemin bek\u00e2s\u0131 ile azab\u0131n bek\u00e2s\u0131n\u0131n aras\u0131n\u0131 ba\u015far\u0131l\u0131 bir \u015fekilde ay\u0131r\u0131p naslar\u0131n zahir\u00ee anlam\u0131 ile tearuza d\u00fc\u015fmekten kurtulmas\u0131ndan kaynaklanmaktad\u0131r.<\/p>\n
Bedi\u00fczzaman\u2019\u0131n, k\u00e2firlerin azab\u0131n \u015fiddetinden azade olmalar\u0131na dair ifadeleri, \u201c\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z Okumalar\u0131na M\u00fctevazi Bir Katk\u0131 – 2\u201d<\/em> ba\u015fl\u0131kl\u0131 yaz\u0131m\u0131zda ele ald\u0131\u011f\u0131m\u0131z gibi \u201cazab\u0131n hafifletilmeyece\u011fini\u201d bildiren nass\u0131n zahir\u00ee m\u00e2n\u00e2s\u0131yla tearuzu a\u00e7\u0131s\u0131ndan tart\u0131\u015f\u0131labilir olsa da \u0130zmirli ve Carullah\u2019\u0131n ifadeleri gibi cehennemin fen\u00e2s\u0131n\u0131 bildiren naslarla tearuz a\u00e7\u0131s\u0131ndan tart\u0131\u015f\u0131labilir de\u011fildir. Bu noktada Said Nurs\u00ee\u2019nin izah\u0131n\u0131n iki m\u00fcellifin beyan\u0131ndan hatta \u0130bn Teymiyye ve \u0130bn Kayyim\u2019in yakla\u015f\u0131m\u0131ndan \u00e7ok daha ba\u015far\u0131l\u0131 bir muhasebe ve tefekk\u00fcr\u00fc yans\u0131tt\u0131\u011f\u0131n\u0131 ifade edebiliriz.<\/p>\n \u00a0<\/em><\/p>\n <\/p>\n 1-Said Nurs\u00ee, \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z, (\u00e7ev. Abdulmecid Nurs\u00ee), S\u00f6zler, \u0130stanbul, 1986, s. 90.<\/p>\n 2-Bz.; Veysel Kaya, \u0130zmirli \u0130smail Hakk\u0131\u2019n\u0131n Cehennemin Sonlulu\u011fu Hakk\u0131ndaki Risalesi, Uluda\u011f \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 2009, c. 18\/1, s. 529-557.<\/p>\n 3-Said Nurs\u00ee, Emirda\u011f Lahikas\u0131, s. 152<\/p>\n <\/p>\n <\/p>\n Ayl\u0131k Dergisi 182. Say\u0131, Kas\u0131m 2019<\/p>\n","protected":false},"excerpt":{"rendered":" Bedi\u00fczzaman Said Nurs\u00ee\u2019nin (\u00f6. 1960), \u201c\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019c\u00e2z\u201d isimli tefsirinde bey\u00e2n etti\u011fi, k\u00e2firlerin azabdan azade olaca\u011f\u0131n\u0131 vehmettiren ve daha iki yaz\u0131d\u0131r \u00fczerinde durdu\u011fumuz s\u00f6zler(1), tarihte ilk defa merhum Said Nurs\u00ee taraf\u0131ndan dile…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[14,25],"class_list":["post-799","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-meliksah-sezen","no-post-thumbnail"],"yoast_head":"\n