{"id":541,"date":"2008-08-24T18:38:47","date_gmt":"2008-08-24T15:38:47","guid":{"rendered":"https:\/\/www.risaleforum.net\/blog\/?p=541"},"modified":"2008-08-27T19:33:51","modified_gmt":"2008-08-27T16:33:51","slug":"fihriste-i-mektubat","status":"publish","type":"post","link":"https:\/\/risaleforum.net\/blog\/rnk\/fihriste-i-mektubat.html","title":{"rendered":"Fihriste-i Mekt\u00fbbat"},"content":{"rendered":"\n\n
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B\u0130R\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>D\u00f6rt sualin cevab\u0131d\u0131r. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 SUAL: Hazret-i H\u0131z\u0131r’\u0131n hayat\u0131 hakk\u0131nda ve o m\u00fcnasebetle hayat\u0131n be\u015f mertebesini gayet g\u00fczel ve mukni’ bir tarzda beyan eder. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 SUAL: <\/span> <\/span>\u0627\u064e\u0644\u0651\u064e\u0630\u0650\u0649<\/span> <\/span>\u062e\u064e\u0644\u064e\u0642\u064e<\/span> <\/span>\u0627\u0652\u0644\u0645\u064e\u0648\u0652\u062a\u064e<\/span> <\/span>\u0648\u064e\u0627\u0652\u0644\u062d\u064e\u064a\u064e\u0648\u0629\u064e<\/span> \u00e2yetindeki mevti, nimet suretinde ve mahl\u00fbk oldu\u011funun s\u0131rr\u0131n\u0131 gayet g\u00fczel bir surette isbat eder ki, mevt dahi hayat gibi bir nimet ve hayat gibi mahl\u00fbktur. <\/span><\/p>\n<\/td>\n

\"mektubat\"<\/td>\n<\/tr>\n<\/table>\n

<\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc SUAL: “Cehennem nerededir?” cevab\u0131nda, gayet makul bir surette yerini beyan eder ve g\u00f6sterir. Cehennem-i Su\u011fra ve K\u00fcbra’y\u0131 tefrik edip, fenn\u00ee bir tarzda ve mant\u0131k\u00ee bir surette isbat etmekle beraber; \u00e2hirette gayet muhte\u015fem ve parlak bir surette azamet ve rububiyet-i \u0130l\u00e2hiyenin bir s\u0131rr-\u0131 az\u00eemini ve Cehennem-i K\u00fcbra’n\u0131n bir hikmet-i hilkatini g\u00f6sterdi\u011fi gibi; Cennet ve Cehennem, \u015fecere-i hilkatin iki meyvesi ve silsile-i k\u00e2inat\u0131n iki neticesi ve seyl-i \u015fu\u00fbnat\u0131n ve mahsul\u00e2t-\u0131 maneviye-i Arziyenin iki mahzeni, l\u00fctuf ve kahr\u0131n iki tecellig\u00e2h\u0131 oldu\u011funu g\u00f6sterir. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc SUAL’in cevab\u0131nda; mahbublara olan a\u015fk-\u0131 mecaz\u00ee a\u015fk-\u0131 hakik\u00eeye ink\u0131lab etti\u011fi gibi, koca d\u00fcnyaya kar\u015f\u0131 insan\u0131n a\u015fk-\u0131 mecaz\u00eesi dahi, s\u0131rr-\u0131 \u00eeman ile makbul bir a\u015fk-\u0131 hakik\u00eeye ink\u0131lab edebildi\u011fini gayet g\u00fczel ve mukni’ bir surette isbat eder. <\/span><\/p>\n

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

\u0130K\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Bu zamanda zaruret olmadan, ir\u015fad-\u0131 n\u00e2sa ve ne\u015fr-i dine \u00e7al\u0131\u015fanlar\u0131n, sadakalar\u0131 ve hediyeleri kabul etmemeleri l\u00e2z\u0131m geldi\u011finin s\u0131rr\u0131n\u0131 d\u00f6rt sebeble beyan eder. <\/span>\u0627\u0650\u0646\u0652<\/span> <\/span>\u0627\u064e\u062c\u0652\u0631\u0650\u0649\u064e<\/span> <\/span>\u0627\u0650\u0644\u0627\u0651\u064e<\/span> <\/span>\u0639\u064e\u0644\u064e\u0649<\/span> <\/span>\u0627\u0644\u0644\u0651\u0647\u0650<\/span> \u00e2yeti ile <\/span> <\/span> <\/span> <\/span> <\/span> <\/span>\u0627\u0650\u062a\u0651\u064e\u0628\u0650\u0639\u064f\u0648\u0627 \u0645\u064e\u0646\u0652 \u0644\u0627\u064e \u064a\u064e\u0633\u0652\u0626\u064e\u0644\u064f\u0643\u064f\u0645\u0652 \u0627\u064e\u062c\u0652\u0631\u064b\u0627 \u0648\u064e\u0647\u064f\u0645\u0652 \u0645\u064f\u0647\u0652\u062a\u064e\u062f\u064f\u0648\u0646\u064e<\/span> \u00e2yeti gibi insanlardan isti\u011fna hakk\u0131ndaki \u00e2y\u00e2t\u0131n m\u00fchim bir s\u0131rr\u0131n\u0131 tefsir eder. Ve ilim ve dini ne\u015fre \u00e7al\u0131\u015fan insanlar, m\u00fcmk\u00fcn oldu\u011fu kadar isti\u011fna ve kanaatla hareket etmezse; hem ehl-i dalaletin ittiham\u0131na hedef olur, hem izzet-i ilmiyeyi muhafaza edemez. Hem salahat ve ne\u015fr-i din gibi um\u00fbr-u uhreviyeye mukabil hediyeleri almak, \u00e2hiret meyvelerini d\u00fcnyada f\u00e2ni bir surette yemek demektir. <\/span><\/p>\n

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

\u00dc\u00c7\u00dcNC\u00dc MEKTUB<\/a> <\/span><\/p>\n

<\/span>\u0641\u064e\u0644\u0627\u064e<\/span> <\/span>\u0627\u064f\u0642\u0652\u0633\u0650\u0645\u064f<\/span> <\/span>\u0628\u0650\u0627\u0652\u0644\u062e\u064f\u0646\u0651\u064e\u0633\u0650<\/span> *<\/span>\u064e\u0627\u0652\u0644\u062c\u064e\u0648\u064e\u0627\u0631\u0650<\/span> <\/span>\u0627\u0644\u0652\u0643\u064f\u0646\u0651\u064e\u0633\u0650<\/span> kaseminde ve yeminindeki ulv\u00ee bir nur-u i’caz\u00eeyi ve <\/span>\u0648\u064e\u0627\u0644\u0652\u0642\u064e\u0645\u064e\u0631\u064e<\/span> <\/span>\u0642\u064e\u062f\u0651\u064e\u0631\u0652\u0646\u064e\u0627\u0647\u064f<\/span> <\/span>\u0645\u064e\u0646\u064e\u0627\u0632\u0650\u0644\u064e<\/span> <\/span>\u062d\u064e\u062a\u0651\u064e\u0649<\/span> <\/span>\u0639\u064e\u0627\u062f\u064e<\/span> <\/span>\u0643\u064e\u0627\u0644\u0652\u0639\u064f\u0631\u0652\u062c\u064f\u0648\u0646\u0650<\/span> <\/span>\u0627\u0644\u0652\u0642\u064e\u062f\u0650\u064a\u0645\u0650<\/span> \u00e2yetinin te\u015fbihindeki parlak bir lem’a-i i’caziyeyi ve <\/span>\u0647\u064f\u0648\u064e<\/span> <\/span>\u0627\u0644\u0651\u064e\u0630\u0650\u0649<\/span> <\/span>\u062c\u064e\u0639\u064e\u0644\u064e<\/span> <\/span>\u0644\u064e\u0643\u064f\u0645\u064f<\/span> <\/span>\u0627\u0652\u0644\u0627\u064e\u0631\u0652\u0636\u064e<\/span> <\/span>\u0630\u064e\u0644\u064f\u0648\u0644\u0627\u064b<\/span> <\/span>\u0641\u064e\u0627\u0645\u0652\u0634\u064f\u0648\u0627<\/span> <\/span>\u0641\u0650\u0649<\/span> <\/span>\u0645\u064e\u0646\u064e\u0627\u0643\u0650\u0628\u0650\u0647\u064e\u0627<\/span> \u00e2yetinde, K\u00fcre-i Arz\u0131, feza-y\u0131 k\u00e2inatta y\u00fczen bir sefine-i Rabbaniye oldu\u011funu g\u00f6steren parlak bir hakikat\u0131 tasvir ederek, K\u00fcre-i Arz’dan Cehennem’e g\u00f6\u00e7mek i\u00e7in ehl-i dalaletin seyahatini ve b\u00fct\u00fcn e\u015fya birtek z\u00e2ta isnad edilse, v\u00fccub derecesinde s\u00fchulet ve kolayl\u0131k oldu\u011funu; e\u015fyan\u0131n icad\u0131 m\u00fcteaddid esbablara isnad edilse, imtina’ derecesinde bir suubet ve m\u00fc\u015fkil\u00e2t oldu\u011funu gayet g\u00fczel ve mukni’ ve muhtasar bir surette beyaniyla iki n\u00fckte-i m\u00fchimme-i i’caziyeyi tefsir eder. <\/span><\/p>\n

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

<\/span>D\u00d6RD\u00dcNC\u00dc MEKTUB<\/a> <\/span><\/p>\n

<\/span>\u0648\u064e\u0645\u064e\u0646\u0652 \u064a\u064f\u0624\u0652\u062a\u064e \u0627\u0652\u0644\u062d\u0650\u0643\u0652\u0645\u064e\u0629\u064e \u0641\u064e\u0642\u064e\u062f\u0652 \u0627\u064f\u0648\u062a\u0650\u0649\u064e \u062e\u064e\u064a\u0652\u0631\u064b\u0627 \u0643\u064e\u062b\u0650\u064a\u0631\u064b\u0627<\/span> \u00e2yetinin bir <\/span>s\u0131rr\u0131, Risale-i Nur hakk\u0131nda tecelli etti\u011fini beyan eder. <\/span><\/p>\n

<\/span>Hem: <\/span><\/p>\n

<\/span>“Der Tar\u00eek-\u0131 Nak\u015fibend\u00ee l\u00e2z\u0131m \u00e2med \u00e7\u00e2r terk: <\/span><\/p>\n

<\/span>Terk-i d\u00fcnya, terk-i ukba, terk-i hest\u00ee, terk-i terk” <\/span><\/p>\n

d\u00fcsturuna mukabil, acz-mend\u00ee tar\u00eek\u0131nda pek m\u00fchim bir d\u00fcsturu beyan eder. <\/span><\/p>\n

<\/span>Hem <\/span>\u0627\u064e\u0641\u064e\u0644\u064e\u0645\u0652<\/span> <\/span>\u064a\u064e\u0646\u0652\u0638\u064f\u0631\u064f\u0648\u0627<\/span> <\/span>\u0627\u0650\u0644\u064e\u0649<\/span> <\/span>\u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0621\u0650<\/span> <\/span>\u0641\u064e\u0648\u0652\u0642\u064e\u0647\u064f\u0645\u0652<\/span> <\/span>\u0643\u064e\u064a\u0652\u0641\u064e<\/span> <\/span>\u0628\u064e\u0646\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064e\u0627<\/span> \u00e2yetinin bir s\u0131rr\u0131n\u0131; \u015fiire benzer fakat \u015fiir olmayan, muntazam fakat manzum olmayan, gayet parlak fakat hayal olmayan, y\u0131ld\u0131zlar\u0131 konu\u015fturan bir y\u0131ld\u0131zname ile tefsir eder. <\/span><\/p>\n

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

BE\u015e\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>\u015eeriat\u0131n bir h\u00e2dimi ve bir vesilesi olan tar\u00eekata mensub baz\u0131 z\u00e2tlar\u0131n, tar\u00eekata fazla ehemmiyet verip ona kanaat ederek hakaik-i imaniyenin ne\u015frinde tenbellik ve l\u00e2kaydl\u0131k g\u00f6sterdikleri m\u00fcnasebetiyle yaz\u0131lm\u0131\u015f. Ve velayetin \u00fc\u00e7 k\u0131sm\u0131n\u0131 beyan edip, en m\u00fchim tar\u00eekat olan velayet-i k\u00fcbra, s\u0131rr-\u0131 verasetle S\u00fcnnet-i Seniyeye ittiba’ ve ne\u015fr-i hakaik-i \u00eemaniyede ihtimam oldu\u011funu isbat eder. Ve tar\u00eekatlar\u0131n en m\u00fchim gayesi ve faidesi ve m\u00fcntehas\u0131 olan inki\u015faf-\u0131 hakaik-i \u00eemaniye, Risale-i Nur ile dahi olabildi\u011fini ve Risale-i Nur’un eczalar\u0131 o vazifeyi, tar\u00eekat gibi fakat daha k\u0131sa bir zamanda g\u00f6rd\u00fc\u011f\u00fcn\u00fc g\u00f6steriyor. <\/span><\/p>\n

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

ALTINCI MEKTUB<\/a> <\/span><\/p>\n

\u062d\u064e\u0633\u0652\u0628\u064f\u0646\u064e\u0627 \u0627\u0644\u0644\u0651\u0647\u064f \u0648\u064e\u0646\u0650\u0639\u0652\u0645\u064e \u0627\u0644\u0652\u0648\u064e\u0643\u0650\u064a\u0644\u064f <\/span>*<\/span> \u0641\u064e\u0627\u0650\u0646\u0652 \u062a\u064e\u0648\u064e\u0644\u0651\u064e\u0648\u0652\u0627 \u0641\u064e\u0642\u064f\u0644\u0652 \u062d\u064e\u0633\u0652\u0628\u0650\u0649\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0644\u0627\u064e \u0627\u0650\u0644\u0647\u064e \u0627\u0650\u0644\u0627\u0651\u064e \u0647\u064f\u0648\u064e<\/span> <\/span> <\/span> <\/span><\/p>\n

\u00e2yetlerinin bir s\u0131rr\u0131n\u0131, birbiri i\u00e7inde hissedilmi\u015f be\u015f nevi haz\u00een gurbetler zulmetinde nur-u \u00eeman ve feyz-i Kur’an ve l\u00fctf-u Rahman’dan gelen bir nur-u tesellinin beyan\u0131yla o s\u0131rr\u0131 tefsir ediyor. Bu mektub en kat\u0131 kalbi de a\u011flatt\u0131racak derecede rikkatlidir. Ve en me’yus ve m\u00fckedder kalbi dahi ferahland\u0131racak derecede nurludur. <\/span><\/p>\n

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YED\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>M\u00fcnaf\u0131klar\u0131n ittiham\u0131ndan, beraet-i Nebeviye hakk\u0131nda gelen <\/span><\/p>\n

<\/span>\u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064e \u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064c \u0627\u064e\u0628\u064e\u0627 \u0627\u064e\u062d\u064e\u062f\u064d \u0645\u0650\u0646\u0652 \u0631\u0650\u062c\u064e\u0627\u0644\u0650\u0643\u064f\u0645\u0652 \u0648\u064e\u0644\u0643\u0650\u0646\u0652 \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e \u062e\u064e\u0627\u062a\u064e\u0645\u064e \u0627\u0644\u0646\u0651\u064e\u0628\u0650\u064a\u0651\u0650\u064a\u0646\u064e <\/span>*<\/span> \u0641\u064e\u0644\u064e\u0645\u0651\u064e\u0627 \u0642\u064e\u0636\u064e\u0649 \u0632\u064e\u064a\u0652\u062f\u064c \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0648\u064e\u0637\u064e\u0631\u064b\u0627 \u0632\u064e\u0648\u0651\u064e\u062c\u0652\u0646\u064e\u0627\u0643\u064e\u0647\u064e\u0627 \u0644\u0650\u0643\u064e\u0649\u0652 \u0644\u0627\u064e \u064a\u064e\u0643\u064f\u0648\u0646\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0652\u0644\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e \u062d\u064e\u0631\u064e\u062c\u064c \u0641\u0650\u0649 \u0627\u064e\u0632\u0652\u0648\u064e\u0627\u062c\u0650 \u0627\u064e\u062f\u0652\u0639\u0650\u064a\u064e\u0627\u0626\u0650\u0647\u0650\u0645\u0652<\/span><\/span> <\/span> <\/span><\/p>\n

\u00e2yetlerinin m\u00fchim bir s\u0131rr\u0131n\u0131 tefsir ediyor. Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m’\u0131n kesret-i izdivac\u0131 nefsan\u00ee olmad\u0131\u011f\u0131n\u0131; belki akval ve ef’ali gibi, ahval ve etvar\u0131ndan tezah\u00fcr eden ahk\u00e2m-\u0131 \u015feriata vas\u0131ta olmak i\u00e7in husus\u00ee dairesinde ziyade \u015fakirdleri bulunmas\u0131d\u0131r. Ve Hazret-i Zeyneb’i tezevv\u00fcc\u00fc, s\u0131rf bir emr-i \u0130lah\u00ee ve kader-i Rabban\u00ee ile oldu\u011funu beyan ediyor. Eski zaman m\u00fcnaf\u0131klar\u0131 gibi, yeni zaman z\u0131nd\u0131klar\u0131n\u0131n tenkidlerini kat’\u00ee bir surette k\u0131r\u0131yor. <\/span><\/p>\n

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SEK\u0130Z\u0130NC\u0130 MEKTUB <\/a> <\/span><\/p>\n

<\/span> <\/span>\u0641\u064e\u0627\u0644\u0644\u0651\u0647\u064f<\/span> <\/span>\u062e\u064e\u064a\u0652\u0631\u064c<\/span> <\/span>\u062d\u064e\u0627\u0641\u0650\u0638\u064b\u0627<\/span> <\/span>\u0648\u064e\u0647\u064f\u0648\u064e<\/span> <\/span>\u0627\u064e\u0631\u0652\u062d\u064e\u0645\u064f<\/span> <\/span>\u0627\u0644\u0631\u0651\u064e\u0627\u062d\u0650\u0645\u0650\u064a\u0646\u064e<\/span> diyen Hazret-i Yakub Aleyhissel\u00e2m’\u0131n Hazret-i Yusuf Aleyhissel\u00e2m’a kar\u015f\u0131 hissiyat\u0131 a\u015fk olmad\u0131\u011f\u0131n\u0131, belki ulv\u00ee bir mertebe-i \u015fefkat oldu\u011funu ve \u015fefkat a\u015fktan \u00e7ok y\u00fcksek ve keskin bulundu\u011funu ve ism-i Rahman ve ism-i Rah\u00eem’in vesilesi \u015fefkattir diye beyan ederek <\/span> <\/span>\u0628\u0650\u0633\u0652\u0645\u0650<\/span> <\/span>\u0627\u0644\u0644\u0651\u0647\u0650<\/span> <\/span>\u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u0646\u0650<\/span> <\/span>\u0627\u0644\u0631\u0651\u064e\u062d\u0650\u064a\u0645\u0650<\/span> in g\u00fczel bir s\u0131rr\u0131n\u0131, <\/span> <\/span>\u0641\u064e\u0627\u0644\u0644\u0651\u0647\u064f<\/span> <\/span>\u062e\u064e\u064a\u0652\u0631\u064c<\/span> <\/span>\u062d\u064e\u0627\u0641\u0650\u0638\u064b\u0627<\/span> <\/span>\u0648\u064e\u0647\u064f\u0648\u064e<\/span> <\/span>\u0627\u064e\u0631\u0652\u062d\u064e\u0645\u064f<\/span> <\/span>\u0627\u0644\u0631\u0651\u064e\u0627\u062d\u0650\u0645\u0650\u064a\u0646\u064e<\/span> in parlak bir n\u00fcktesini tefsir ediyor. <\/span><\/p>\n

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

DOKUZUNCU MEKTUB<\/a> <\/span><\/p>\n

<\/span>Ker\u00e2met ve ikram ve inayet ve istidraca dair m\u00fchim bir kaideyi beyan eder. Kerametin izhar\u0131 zarar oldu\u011fu gibi, ikram\u0131n izhar\u0131 \u015f\u00fck\u00fcr oldu\u011funu ve en sel\u00e2metli keramet ise, bilmedi\u011fi halde mazhar olmak oldu\u011funu ve hakik\u00ee keramet ise, kendi nefsine de\u011fil belki Rabbine itimad\u0131n\u0131 ziyadele\u015ftiren oldu\u011funu, yoksa istidrac oldu\u011funu; hem hayat-\u0131 d\u00fcnyeviyeyi bahtiyarane ge\u00e7irmenin \u00e7aresi, \u00e2hiret i\u00e7in verilen hissiyat-\u0131 \u015fedideyi d\u00fcnyan\u0131n f\u00e2ni um\u00fbruna sarf etmemek oldu\u011funu ve a\u015fk\u0131n mecaz\u00ee ve hakik\u00ee iki nev’i oldu\u011fu gibi; h\u0131rs ve inad ve endi\u015fe-i istikbal gibi hissiyat-\u0131 \u015fedidenin dahi, mecaz\u00ee ve hakik\u00ee olarak iki\u015fer k\u0131sm\u0131 bulundu\u011funu; mecaz\u00eeleri gayet zararl\u0131 ve s\u00fb’-i ahl\u00e2ka men\u015fe’ ve hakik\u00eeleri gayet n\u00e2fi’ ve h\u00fcsn-\u00fc ahl\u00e2ka medar oldu\u011funu isbat eder. <\/span><\/p>\n

<\/span>Hem \u0130sl\u00e2m ve \u00eeman\u0131n m\u00fchim bir fark\u0131n\u0131 beyan eder. Yani: \u0130sl\u00e2miyet, hakka tarafgirlik ve iltizamd\u0131r; \u00eeman ise, hakk\u0131 iz’an ve tasdiktir. Yirmi sene evvel dinsiz bir m\u00fcsl\u00fcman bulundu\u011fu gibi, \u015fimdi de gayr-\u0131 m\u00fcslim m\u00fc’min dahi bulunur gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc g\u00f6sterir. <\/span><\/p>\n

<\/span>Hem Risale-i Nur eczalar\u0131 ne derece \u015fiddetli bir surette \u0130sl\u00e2miyete tarafgirlik hissini verdi\u011fini ve erk\u00e2n-\u0131 \u00eemaniyeyi ne derece kuvvetli ve kat’\u00ee isbat etti\u011fini beyan eder. <\/span><\/p>\n

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

ONUNCU MEKTUB<\/a> <\/span><\/p>\n

<\/span>\u0130ki sualin cevab\u0131d\u0131r. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130S\u0130: <\/span><\/p>\n

<\/span>\u0648\u064e\u0644\u0627\u064e \u0627\u064e\u0635\u0652\u063a\u064e\u0631\u064f \u0645\u0650\u0646\u0652 \u0630\u0644\u0650\u0643\u064e \u0648\u064e\u0644\u0627\u064e \u0627\u064e\u0643\u0652\u0628\u064e\u0631\u064f \u0627\u0650\u0644\u0627\u0651\u064e \u0641\u0650\u0649 \u0643\u0650\u062a\u064e\u0627\u0628\u064d \u0645\u064f\u0628\u0650\u064a\u0646\u064d <\/span>*<\/span> \u0648\u064e \u0643\u064f\u0644\u0651\u064e \u0634\u064e\u064a\u0652\u0621\u064d \u0627\u064e\u062d\u0652\u0635\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064f \u0641\u0650\u0649 \u0627\u0650\u0645\u064e\u0627\u0645\u064d \u0645\u064f\u0628\u0650\u064a\u0646\u064d<\/span><\/span> <\/span> <\/span><\/p>\n

\u00e2yetlerinin bir s\u0131rr\u0131n\u0131 tefsir eder. “\u0130mam-\u0131 M\u00fcbin”, “Kitab-\u0131 M\u00fcbin” neden ibaret oldu\u011funu beyan eder. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 SUAL: “Meydan-\u0131 Ha\u015fir nerededir?” cevab\u0131nda, gayet makul ve m\u00fchim ve parlak bir cevab veriyor. <\/span><\/p>\n

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<\/span>ONB\u0130R\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>D\u00f6rt ayr\u0131 ayr\u0131 mebhast\u0131r. Bu d\u00f6rt mes’ele birbirinden uzak oldu\u011fundan, bu mektub peri\u015fan g\u00f6r\u00fcn\u00fcyor. Bu peri\u015fan mektub m\u00fcnasebetiyle karde\u015flerime ihtar ediyorum ki: <\/span><\/p>\n

<\/span>Bu k\u00fc\u00e7\u00fck mektublar\u0131 husus\u00ee bir surette, husus\u00ee baz\u0131 karde\u015flerime yazm\u0131\u015ft\u0131m. B\u00fcy\u00fck mektublar meydana \u00e7\u0131kt\u0131ktan sonra, k\u00fc\u00e7\u00fckler de umumun nazar\u0131na g\u00f6sterilmesi l\u00e2z\u0131mgeldi. Halbuki tanzimsiz, m\u00fc\u015fevve\u015f bir surette idiler. Onlar ne hal ile yaz\u0131lm\u0131\u015f ise, \u00f6yle kalmas\u0131 l\u00e2z\u0131m geliyordu. Sonradan tashih ve tanzim etmeye me’zun de\u011filiz! \u0130\u015fte bu Onbirinci Mektub, peri\u015fan bir surette, birbirinden \u00e7ok uzak d\u00f6rt mes’eleden ibarettir. Hem m\u00fc\u015fevve\u015f, hem peri\u015fand\u0131r. Fakat \u015f\u00e2irlerin ve ehl-i a\u015fk\u0131n, z\u00fclf-\u00fc peri\u015fan\u00eeyi sevdikleri ve istihsan ettikleri nev’inden, bu mektub da -z\u00fclf-\u00fc peri\u015fan tarz\u0131nda- so\u011fuk tasannu’ kar\u0131\u015fmadan, hararet ve hal\u00e2vet-i asliyesini muhafaza etmek niyetiyle kendi halinde b\u0131rak\u0131lm\u0131\u015f. <\/span><\/p>\n

<\/span>BU MEKTUBUN B\u0130R\u0130NC\u0130 MEBHASI <\/span><\/p>\n

<\/span>\u0627\u0650\u0646\u0651\u064e<\/span> <\/span>\u0643\u064e\u064a\u0652\u062f\u064e<\/span> <\/span>\u0627\u0644\u0634\u0651\u064e\u064a\u0652\u0637\u064e\u0627\u0646\u0650<\/span> <\/span>\u0643\u064e\u0627\u0646\u064e<\/span> <\/span>\u0636\u064e\u0639\u0650\u064a\u0641\u064b\u0627<\/span> \u00e2yetinin bir s\u0131rr\u0131n\u0131 tefsir ile, vesvese-i \u015feytana m\u00fcbtela olan adamlara m\u00fchim bir il\u00e2\u00e7 ve merhemdir. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 MES’ELE <\/span><\/p>\n

<\/span>Barla Yaylas\u0131, Tepelice, \u00e7am, katran, karakava\u011f\u0131n bir meyvesi olup, S\u00f6zler Mecmuas\u0131na yaz\u0131ld\u0131\u011f\u0131 i\u00e7in buraya yaz\u0131lmam\u0131\u015ft\u0131r. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc VE D\u00d6RD\u00dcNC\u00dc MES’ELELER\u0130 <\/span><\/p>\n

<\/span>\u0130’caz-\u0131 Kur’ana kar\u015f\u0131 medeniyetin aczini g\u00f6steren y\u00fczer misallerden iki misaldir. Kur’ana muhalif olan hukuk-u medeniyet ne kadar haks\u0131z oldu\u011funu isbat eden iki n\u00fcmunedir. <\/span><\/p>\n

<\/span>Birinci Misal: <\/span>\u0641\u064e\u0644\u0650\u0644\u0630\u0651\u064e\u0643\u064e\u0631\u0650 \u0645\u0650\u062b\u0652\u0644\u064f \u062d\u064e\u0638\u0650\u0651 \u0627\u0652\u0644\u0627\u064f\u0646\u0652\u062b\u064e\u064a\u064e\u064a\u0652\u0646\u0650<\/span> Mahz-\u0131 adalet olan h\u00fckm-\u00fc Kur’an\u00ee, k\u0131za n\u0131s\u0131f veriyor. Medeniyet, irsiyet hususunda k\u0131z\u0131n hakk\u0131nda fazla hak vermekle b\u00fcy\u00fck haks\u0131zl\u0131k etmi\u015f ve merhamete muhta\u00e7 k\u0131za zulmetmi\u015f oldu\u011funu kat’\u00ee bir surette isbat ediyor. <\/span><\/p>\n

<\/span>\u0130kinci Misal: <\/span> <\/span>\u064e\u0641\u0650\u0644\u0627\u064f\u0645\u0650\u0651\u0647\u0650<\/span> <\/span>\u0627\u0644\u0633\u0651\u064f\u062f\u064f\u0633\u064f<\/span> \u00e2yetinin bir s\u0131rr\u0131na dairdir ki, mimsiz medeniyet nas\u0131l k\u0131za hakk\u0131ndan fazla hak verdi\u011finden haks\u0131zl\u0131k etmi\u015f; \u00f6yle de, valide hakk\u0131nda hakk\u0131n\u0131 kesmekle daha ziyade haks\u0131zl\u0131k etti\u011fini ve en muhterem bir hakikat olan validelik \u015fefkatine kar\u015f\u0131 deh\u015fetli bir haks\u0131zl\u0131k ve vah\u015fetli bir h\u00fcrmetsizlik ve cinayetli bir hakaret ve ar\u015f-\u0131 rahmeti titreten bir k\u00fcfran-\u0131 nimet ve hayat-\u0131 i\u00e7timaiyenin tiryak gibi bir rab\u0131ta-i \u015fefkatine bir zehir katmak h\u00fckm\u00fcnde bir hata oldu\u011funu isbat eder. <\/span><\/p>\n

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

ON\u0130K\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>M\u00fctefennin baz\u0131 dostlar\u0131n m\u00fcnaka\u015fa ettikleri \u00fc\u00e7 mes’eleye dair \u00fc\u00e7 suallerine muhtasar \u00fc\u00e7 cevabd\u0131r. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 SUAL: “Hazret-i \u00c2dem’in Cennet’ten ihrac\u0131 ve bir k\u0131s\u0131m Ben\u00ee-\u00c2demin Cehennem’e idhali hikmeti nedir?” sualine, gayet kat’\u00ee bir cevab veriyor. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 SUAL: “\u015eeytanlar\u0131n ve \u015ferlerin halk ve \u00eecad\u0131, \u015fer de\u011fil mi, \u00e7irkin de\u011fil mi? Cemil-i Mutlak ve Rah\u00eem-i Alel\u0131tlak’\u0131n cem\u00e2l-i rahmeti nas\u0131l m\u00fcsaade etmi\u015f?” sualine kar\u015f\u0131 gayet kat’\u00ee bir surette cevab veriyor. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc SUAL: “Masum insanlara ve hayvanlara musibet ve belalar\u0131 musallat etmek, zul\u00fcm de\u011fil mi? \u00c2dil-i Mutlak’\u0131n adaleti nas\u0131l m\u00fcsaade ediyor?” diye sualin cevab\u0131nda gayet mukni’ ve kat’\u00ee bir tarzda cevab veriyor. <\/span><\/p>\n

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

ON\u00dc\u00c7\u00dcNC\u00dc MEKTUB<\/a> <\/span><\/p>\n

<\/span>Ehl-i d\u00fcnya ve ehl-i siyasetin bana ettikleri zul\u00fcm ve tazyik kar\u015f\u0131s\u0131ndaki s\u00fck\u00fbt ve tahamm\u00fcl\u00fcm\u00fc merak eden \u00e7ok karde\u015flerimin m\u00fcteaddid suallerine kar\u015f\u0131, Eski Said lisan\u0131yla ve Yeni Said’in kalbiyle verilmi\u015f ibretli ve merak-aver bir cevabd\u0131r. Esas\u0131 \u015fudur ki: H\u00e2l\u0131k-\u0131 Rah\u00eem’in rahmeti y\u00e2r ise, herkes y\u00e2rd\u0131r, her yer yarar; e\u011fer y\u00e2r de\u011filse, her\u015fey kalbe b\u00e2rd\u0131r, herkes de d\u00fc\u015fmand\u0131r. Felillahilhamd rahmet-i \u0130l\u00e2hiye y\u00e2r oldu\u011fu i\u00e7in; ehl-i d\u00fcnyan\u0131n bana ettikleri enva’-\u0131 zulm\u00fc, o rahmet-i \u0130l\u00e2hiye enva’-\u0131 rahmete \u00e7evirmi\u015ftir. <\/span><\/p>\n

<\/span>Serbestlik vesikas\u0131 almak ve kanunsuz tazyikattan kurtulmak i\u00e7in adem-i m\u00fcracaat\u0131m\u0131n bir-iki m\u00fchim sebebini beyan eder. H\u00fcl\u00e2sas\u0131: Zalim insanlar\u0131n mahk\u00fbmu de\u011filim; belki ben, \u00e2dil kaderin mahk\u00fbmuyum, ona m\u00fcracaat ediyorum. Hem haks\u0131zl\u0131\u011f\u0131 hak zanneden adamlara kar\u015f\u0131 hak dava etmek, bir nevi haks\u0131zl\u0131kt\u0131r ve hakka kar\u015f\u0131 bir nevi h\u00fcrmetsizliktir. Hem d\u00fcnya siyasetinden s\u0131rr-\u0131 i\u00e7tinab\u0131m\u0131n sebebini, m\u00fchim bir hakikatla beyan ediyor. <\/span><\/p>\n

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

OND\u00d6RD\u00dcNC\u00dc MEKTUB <\/a> <\/span><\/p>\n

<\/span>Te’lif edilmemi\u015ftir. <\/span><\/p>\n

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

ONBE\u015e\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Alt\u0131 m\u00fchim suale, alt\u0131 ehemmiyetli cevabd\u0131r. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 SUAL: “Sahabeler, velilerden b\u00fcy\u00fck olduklar\u0131 halde; Sahabenin i\u00e7indeki fitneyi \u00e7eviren m\u00fcfsidleri neden nazar-\u0131 velayetle ke\u015ffedemediler? T\u00e2, d\u00f6rt Hulefa-y\u0131 R\u00e2\u015fid\u00eenden \u00fc\u00e7\u00fcn\u00fcn \u015fehadetleriyle neticelendi?” \u0130ki m\u00fchim makamla cevab veriliyor. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 SUAL: “Hazret-i Ali’nin (R.A.) zaman\u0131ndaki muharebelerin mahiyeti nedir? O harpte \u00f6len ve \u00f6ld\u00fcrenlere ne nam verilir?” Gayet m\u00fchim ve merak-\u00e2ver bir cevab verilmi\u015f. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc SUAL: \u00c2l-i Beytin ba\u015f\u0131na gelen feci ve gaddarane muamelenin hikmeti nedir?” Gayet m\u00fchim bir cevab veriliyor. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc SUAL: “\u00c2hirzamanda Hazret-i \u0130sa’n\u0131n (A.S.) n\u00fczul\u00fc ve Deccal’\u0131 \u00f6ld\u00fcrmesi ve insanlar umumiyetle din-i hakk\u0131 kabul etmesi ve k\u0131yamet vaktinde Allah Allah diyenler bulunmamas\u0131 rivayet ediliyor. B\u00f6yle umumiyetle \u00eemana geldikten sonra nas\u0131l k\u00fcfre gidilir?” Suallerine kar\u015f\u0131, merak-\u00e2ver ve hakik\u00ee bir m\u00fchim cevab veriliyor. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 SUAL: “K\u0131yametin h\u00e2disat\u0131ndan ervah-\u0131 b\u00e2kiye m\u00fcteessir olacaklar m\u0131?” cevab\u0131nda, m\u00fchim bir hakikat beyan ediliyor. <\/span><\/p>\n

<\/span>ALTINCI SUAL: <\/span>\u0643\u064f\u0644\u0651\u064f<\/span> <\/span>\u0634\u064e\u064a\u0652\u0621\u064d<\/span> <\/span>\u0647\u064e\u0627\u0644\u0650\u0643\u064c<\/span> <\/span>\u0627\u0650\u0644\u0627\u0651\u064e<\/span> <\/span>\u0648\u064e\u062c\u0652\u0647\u064e\u0647\u064f<\/span> \u00e2yetinin h\u00fckm\u00fc; \u00e2hirete, Cennet’e ve Cehennem’e ve ehillerine \u015f\u00fcmul\u00fc var m\u0131, yok mu? cevab\u0131nda, gayet m\u00fchim ve merak-\u00e2ver ve kuvvetli bir cevab verilir. Bu risaledeki sualleri merak edenlere bu risale bir iksir-i azamd\u0131r. <\/span><\/p>\n

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

ONALTINCI MEKTUB<\/a> <\/span><\/p>\n

<\/span> <\/span>\u0627\u064e\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0642\u064e\u0627\u0644\u064e \u0644\u064e\u0647\u064f\u0645\u064f \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064f \u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064e \u0642\u064e\u062f\u0652 \u062c\u064e\u0645\u064e\u0639\u064f\u0648\u0627 \u0644\u064e\u0643\u064f\u0645\u0652 \u0641\u064e\u0627\u062e\u0652\u0634\u064e\u0648\u0652\u0647\u064f\u0645\u0652 \u0641\u064e\u0632\u064e\u0627\u062f\u064e\u0647\u064f\u0645\u0652 \u0627\u0650\u064a\u0645\u064e\u0627\u0646\u064b\u0627 \u0648\u064e \u0642\u064e\u0627\u0644\u064f\u0648\u0627 \u062d\u064e\u0633\u0652\u0628\u064f\u0646\u064e\u0627 \u0627\u0644\u0644\u0651\u0647\u064f \u0648\u064e\u0646\u0650\u0639\u0652\u0645\u064e \u0627\u0644\u0652\u0648\u064e\u0643\u0650\u064a\u0644\u064f<\/span> \u00e2yetinin bir s\u0131rr\u0131n\u0131, ba\u015f\u0131ma gelen bir h\u00e2dise m\u00fcnasebetiyle “Be\u015f Nokta” ile tefsir ediyor. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 NOKTA: <\/span><\/p>\n

<\/span>Hak ve hakikat olan hizmet-i Kur’aniye, \u015fimdiki zamanda \u00e7o\u011fu yalanc\u0131l\u0131ktan ibaret ve bid’a ve dalalet olan siyasetten beni kat’iyen men’etti\u011fine dairdir. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 NOKTA: <\/span><\/p>\n

<\/span>Hayat-\u0131 ebediyeye cidd\u00ee \u00e7al\u0131\u015fmak ve zarars\u0131z ve m\u00fcstakim yol ile Kur’ana hizmet etmek, elbette da\u011fda\u011fa-i siyasetten \u00e7ekilmeyi iktiza etti\u011finden, ehl-i d\u00fcnyan\u0131n hata ve harek\u00e2tlar\u0131n\u0131 ho\u015f g\u00f6rmek de\u011fil, belki kalblerimizi buland\u0131rmamak i\u00e7in bakmamaktay\u0131z. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc NOKTA: <\/span><\/p>\n

<\/span>Ba\u015f\u0131ma gelen a\u011f\u0131r tazyikat ve musibetlere kar\u015f\u0131 tahamm\u00fcl\u00fcm\u00fcn m\u00fchim bir sebebini iki vak\u0131a ile beyan eder. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc NOKTA: <\/span><\/p>\n

<\/span>Ehl-i d\u00fcnyan\u0131n evhaml\u0131 suallerine kar\u015f\u0131 cevabd\u0131r. O cevabda bilmecburiye hizmet-i Kur’aniyeye ait bir keramet olarak hakk\u0131m\u0131zda g\u00f6z ile g\u00f6r\u00fclen ve hi\u00e7bir cihette ink\u00e2r edilemeyen birka\u00e7 inayet-i \u0130l\u00e2hiyeyi beyan ediyor. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 NOKTA: <\/span><\/p>\n

<\/span>Ehl-i d\u00fcnyan\u0131n katmerli bir zul\u00fcm ile bana teklif ettikleri bid’ak\u00e2rane kaidelerine kar\u015f\u0131, onlar\u0131 tam susturacak bir cevabd\u0131r. <\/span><\/p>\n

<\/span>BU ONALTINCI MEKTUBUN ZEYL\u0130 <\/span><\/p>\n

<\/span>Zalim ehl-i d\u00fcnyan\u0131n ve m\u00fclhidlerin d\u00fcnyalar\u0131ndan ve siyasetlerinden b\u00fct\u00fcn b\u00fct\u00fcn \u00e7ekildi\u011fim halde, kendi hainliklerinden habbeyi kubbe yaparak hakk\u0131mda g\u00f6sterdikleri evham ve tela\u015fa kar\u015f\u0131 Eski Said lisan\u0131yla, izzet-i ilmiyeyi muhafaza noktas\u0131nda a\u011f\u0131zlar\u0131na \u015fiddetli bir tokat vurarak, ba\u015flar\u0131ndaki evham\u0131 u\u00e7urur. <\/span><\/p>\n

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

<\/span>ONYED\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Has bir karde\u015fime yaz\u0131lm\u0131\u015f k\u00fc\u00e7\u00fck bir ta’ziyenamedir. \u00c7endan bu mektub sureten k\u00fc\u00e7\u00fckt\u00fcr; fakat faidesi b\u00fcy\u00fck olup, ona kar\u015f\u0131 ihtiya\u00e7 umum\u00eedir. Hadd-i b\u00fcl\u00fb\u011fa ermeden \u00e7ocuklar\u0131 vefat eden peder ve validelere m\u00fchim bir m\u00fcjdedir. Bu ta’ziye ile en me’yus ve m\u00fckedder bir kalb, hakik\u00ee bir teselli ve ferah bulur. K\u00fc\u00e7\u00fck olarak vefat eden \u00e7ocuklar, \u00e2lem-i bekada ebed\u00ee sevimli \u00e7ocuk olarak kal\u0131p, peder ve validelerinin kucaklar\u0131na verilmesi, <\/span>\u0648\u0650\u0644\u0652\u062f\u064e\u0627\u0646\u064c<\/span> <\/span>\u0645\u064f\u062e\u064e\u0644\u0651\u062f\u064f\u0648\u0646\u064e<\/span> s\u0131rr\u0131yla, ebed\u00ee medar-\u0131 s\u00fcrurlar\u0131 olduklar\u0131n\u0131 isbat eder. <\/span><\/p>\n

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

<\/span>ONSEK\u0130Z\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>\u00dc\u00e7 mes’ele-i m\u00fchimmedir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130S\u0130: <\/span><\/p>\n

<\/span>Muhakkik\u00een-i evliyan\u0131n ke\u015ff ile hak g\u00f6rd\u00fc\u011f\u00fc ve b\u00fcy\u00fck mikyasta m\u00fc\u015fahede ettikleri h\u00e2diseler, \u00e2lem-i \u015fehadette bazan hilaf-\u0131 v\u00e2ki ve bazan k\u00fc\u00e7\u00fck bir mikyasta tezah\u00fcr etmesinin s\u0131rr\u0131n\u0131, \u015firin ve g\u00fczel bir temsil ile beyan eder. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 MES’ELES\u0130: <\/span><\/p>\n

<\/span>Vahdet-\u00fcl V\u00fccud me\u015frebine dair gayet m\u00fchim bir hakikat ve g\u00fczel bir \u00eezaht\u0131r. Vahdet-\u00fcl V\u00fccuddan dem vuran ve o mes’eleyi merak eden, bu \u0130kinci Mes’eleyi dikkatle okumal\u0131. \u00c7\u00fcnki bu Vahdet-\u00fcl V\u00fccud mes’elesi, medar-\u0131 iltibas olmu\u015f m\u00fchim bir me\u015frebdir. Ve ehl-i hakikat\u0131n medar-\u0131 ihtilaf\u0131 olmu\u015f bir acib meslektir. Bu \u0130kinci Mes’ele, onun mahiyetini g\u00f6sterir ve isbat eder ki; o me\u015freb, ehl-i sahv\u0131n me\u015frebi de\u011fil, hem en y\u00fcksek de\u011fil! Ve ehl-i sahv olan Sahabe ve S\u0131dd\u0131k\u00een ve veresenin me\u015frebleri; Vahdet-\u00fcl V\u00fccud me\u015frebinden daha y\u00fcksek, daha sel\u00e2metli, daha makbul oldu\u011funu isbat eder. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc MES’ELES\u0130: <\/span><\/p>\n

<\/span>T\u0131ls\u0131m-\u0131 k\u00e2inat\u0131n \u00fc\u00e7 muamma-y\u0131 m\u00fchimmesinden birisinin halline muhtasar bir i\u015farettir ki: O muammalardan birisi Yirmidokuzuncu S\u00f6z’de, ikincisi Otuzuncu S\u00f6z’de, bu \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise Yirmid\u00f6rd\u00fcnc\u00fc Mektub’da Kur’an-\u0131 Hak\u00eem’in s\u0131rr\u0131yla tamam\u0131yla ke\u015ffedilmi\u015f ve o muamma a\u00e7\u0131lm\u0131\u015ft\u0131r. <\/span><\/p>\n

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

ONDOKUZUNCU MEKTUB<\/a> <\/span><\/p>\n

<\/span>Mu’cizat-\u0131 Ahmediyeye (A.S.M.) dairdir. \u00dc\u00e7y\u00fczden fazla mu’cizat\u0131 beyan eder. Bu risale, Risalet-i Ahmediyenin (A.S.M.) mu’cizesini beyan etti\u011fi gibi, kendisi de o mu’cizenin bir kerametidir ki, \u00fc\u00e7-d\u00f6rt nev’ ile h\u00e2rika olmu\u015ftur. <\/span><\/p>\n

<\/span>Birincisi: Nakil ve rivayet olmakla beraber, y\u00fczelli sahifeden(H\u00e2\u015fiye) fazla oldu\u011fu halde, kitablara m\u00fcracaat edilmeden ezber olarak da\u011f ve ba\u011f k\u00f6\u015felerinde, \u00fc\u00e7-d\u00f6rt g\u00fcn zarf\u0131nda, her g\u00fcnde iki-\u00fc\u00e7 saat \u00e7al\u0131\u015fmak \u015fart\u0131yla mecmuu oniki saatte te’lif edilmesi h\u00e2rika bir vak\u0131ad\u0131r ki, bu risaledeki mu’cizat-\u0131 Ahmediyenin (A.S.M.) bir \u015fu’le-i ker\u00e2meti olmu\u015ftur. <\/span><\/p>\n

<\/span>\u0130kincisi: \u015eu risale, uzunlu\u011fuyla beraber ne yazmas\u0131 usan\u00e7 verir ve ne de okumas\u0131 hal\u00e2vetini kaybeder. Tenbel ehl-i kalemi \u00f6yle bir \u015fevk u gayrete getirdi ki; bu s\u0131k\u0131nt\u0131l\u0131 ve usan\u00e7l\u0131 zamanda, bir sene zarf\u0131nda civar\u0131m\u0131zda yetmi\u015f adede yak\u0131n <\/span>n\u00fcshalar\u0131 yaz\u0131ld\u0131. O mu’cize-i risaletin bir kerameti oldu\u011funu, muttali olanlara kanaat verdi. <\/span><\/p>\n

<\/span>\u00dc\u00e7\u00fcnc\u00fcs\u00fc: Acemi ve tevafuktan haberi yok ve bize daha tevafuk tezah\u00fcr etmeden evvel yazd\u0131klar\u0131 n\u00fcshalarda, lafz-\u0131 “Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m” kelimesi b\u00fct\u00fcn risalelerde ve lafz-\u0131 “Kur’an”, be\u015finci par\u00e7as\u0131nda \u00f6yle bir tarzda tevafuk (H\u00e2\u015fiye*) etmeleri g\u00f6r\u00fcnd\u00fc ki; zerre mikdar insaf\u0131 olan tesad\u00fcfe veremez. Kim g\u00f6rm\u00fc\u015f ise, kat’\u00ee h\u00fckmediyor ki: “Bu s\u0131rr-\u0131 gayb\u00eedir, mu’cizat-\u0131 Ahmediyenin (A.S.M.) bir kerametidir.” <\/span><\/p>\n

<\/span>\u015eu risalenin ba\u015f\u0131ndaki esaslar \u00e7ok m\u00fchimdirler. <\/span><\/p>\n

<\/span>Hem \u015fu risaledeki ehad\u00ees hemen umumen eimme-i had\u00ees\u00e7e makbul ve sahih olmakla beraber, en kat’\u00ee h\u00e2disat-\u0131 risaleti beyan ediyorlar. <\/span><\/p>\n

<\/span>O risalenin b\u00fct\u00fcn mezayas\u0131n\u0131 s\u00f6ylemek l\u00e2z\u0131mgelse, o risale kadar bir eser yazmak l\u00e2z\u0131m geldi\u011finden, m\u00fc\u015ftak olanlar\u0131 onu bir kerre okumas\u0131na havale ediyoruz. <\/span><\/p>\n

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

__________________________________ <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye): As\u0131l n\u00fcshas\u0131na g\u00f6redir. <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye*): As\u0131l n\u00fcshas\u0131na g\u00f6redir. <\/span><\/p>\n

\n

ONDOKUZUNCU MEKTUBUN BE\u015e\u0130NC\u0130 VE ALTINCI N\u00dcKTELER\u0130N\u0130N F\u0130HR\u0130STES\u0130D\u0130R: <\/span><\/p>\n

<\/span>Bu n\u00fckteler, um\u00fbr-u gaybiyeye dair had\u00eeslerin bir ka\u00e7\u0131n\u0131 zikretmi\u015ftir. Hem Hazret-i Hasan (R.A.) ile Hazret-i Muaviye’nin (R.A.) muharebe ve musalahas\u0131n\u0131; hem Hazret-i Ali (R.A.) ile Hazret-i Z\u00fcbeyr’in (R.A.) muharebe edece\u011fini; hem ezvac-\u0131 tahirat\u0131n i\u00e7inden birisinin m\u00fchim bir fitnenin ba\u015f\u0131na ge\u00e7ece\u011fini; hem Hazret-i Ali’nin (R.A.) katlini haber vermi\u015f. Hem Hazret-i H\u00fcseyin’in (R.A.) Kerbel\u00e2’da katlini; hem Z\u00e2t\u0131ndan (A.S.M.) sonra \u00c2l-i Beyti, katl ve nefye maruz kalacaklar\u0131n\u0131; hem Hazret-i Ali’nin (R.A.) hilafetinin te’hirini; hem hilafet ne i\u00e7in \u00c2l-i Beyt-i Nebev\u00ee’de takarrur etmedi\u011fini; hem asr-\u0131 saadetin ba\u015f\u0131na gelen o deh\u015fetli fitnenin hikmetini; hem ehl-i \u0130sl\u00e2m, umum devletlere galebe \u00e7alacaklar\u0131n\u0131; hem Hazret-i Ebu Bekir (R.A.) ve Hazret-i \u00d6mer’in (R.A.) mahiyet-i hilafetlerini; hem m\u00fc\u015frik Kurey\u015f reislerinin nerede katlolunacaklar\u0131n\u0131; hem bir ay uzun mesafede M\u00fbte Harbi’nden aynen haber verdi\u011fini; hem Hazret-i Hasan’\u0131n (R.A.) hilafetini; hem Hazret-i Osman’\u0131n (R.A.) Kur’an okurken \u015fehid olaca\u011f\u0131n\u0131; hem Devlet-i Abbasiyeyi; hem Cengiz ve H\u00fcl\u00e2gu’yu; hem \u0130ran’\u0131n fethini; hem Habe\u015f Melikinin cenaze namaz\u0131n\u0131, vefat\u0131ndan haberi olmadan ayn\u0131 vakitte k\u0131ld\u0131\u011f\u0131n\u0131 bildirir. Hem Hazret-i Fat\u0131ma’n\u0131n (R.A.) vefat\u0131n\u0131; hem Ebu Zerr’in (R.A.) yaln\u0131z bir da\u011fda vefat edece\u011fini; hem \u00dcmm-\u00fc Haram’\u0131n K\u0131br\u0131s’ta vefat edece\u011fini; hem y\u00fczbin adam\u0131 \u00f6ld\u00fcren Haccac-\u0131 Zalim’i; hem \u0130stanbul’un fethini; hem \u0130mam-\u0131 Ebu Hanife’yi (R.A.) hem \u0130mam-\u0131 \u015eafi\u00ee’yi (R.A.) hem \u00fcmmetinin yetmi\u015f\u00fc\u00e7 f\u0131rka olaca\u011f\u0131n\u0131; hem Kaderiye Taifesini, hem R\u00e2f\u0131z\u00eeleri; hem Hazret-i Ali’nin (R.A.) y\u00fcz\u00fcnden insanlar iki k\u0131s\u0131m olacaklar\u0131n\u0131; hem Fars ve Rum k\u0131zlar\u0131n\u0131; hem Hayber Kal’as\u0131n\u0131n fethini; hem Hazret-i Ali (R.A.) ile Muaviye’nin harbini; hem Hazret-i \u00d6mer (R.A.) sa\u011f kald\u0131k\u00e7a fitnelerin zuhur etmeyece\u011fini; hem Sehl \u0130bn-i Amr’\u0131n (R.A.) m\u00fchim bir vazifesini; hem Kisra’n\u0131n o\u011flu babas\u0131n\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc ayn\u0131 dakikada haber verdi\u011fini; hem H\u00e2t\u0131b’\u0131n, Kurey\u015f’e gizli mektub yazd\u0131\u011f\u0131n\u0131; hem Ebu Leheb’in o\u011flu Utbe’yi bir arslan\u0131n par\u00e7alamas\u0131na etti\u011fi bedduas\u0131n\u0131n kabul olup aynen \u00e7\u0131kt\u0131\u011f\u0131n\u0131; hem Bil\u00e2l-i Habe\u015f\u00ee’nin (R.A.) ezan okudu\u011fu zaman, Kurey\u015f\u00eelerin gizli tenkid ettiklerini aynen haber verdi\u011fini; hem Hazret-i Abbas (R.A.) iman etmeden evvel onun gizli paras\u0131ndan haber verdi\u011fini; hem Hazret-i Peygamber’e (A.S.M.) bir yahudinin sihir etti\u011fini; hem Sahabe meclisinde birinin irtidad edece\u011fini; hem Hazret-i Peygamber’in (A.S.M.) katlini niyet edenlerin \u00eeman ettiklerini; hem m\u00fc\u015friklerin K\u00e2’be duvar\u0131ndaki yaz\u0131lar\u0131n\u0131 kurtlar\u0131n yedi\u011fini ve yaln\u0131z o yaz\u0131lar i\u00e7indeki Allah isimlerini yemediklerini; hem Beyt-\u00fcl Makdis’in fethinde b\u00fcy\u00fck bir t\u00e2un \u00e7\u0131kaca\u011f\u0131n\u0131; hem Yezid ve Velid gibi \u015ferir reisleri haber verdi\u011fini; hem “Bundan sonra onlar bize de\u011fil, biz onlara h\u00fccum edece\u011fiz” diye haber verdi\u011fini ve bunlar gibi \u00e7ok ihbarat-\u0131 gaybiye bu iki n\u00fcktede beyan edilmi\u015ftir. <\/span><\/p>\n

<\/span>MU’C\u0130ZAT-I AHMED\u0130YEN\u0130N B\u0130R\u0130NC\u0130 ZEYL\u0130:<\/span><\/p>\n

<\/span>\u064a\u0633 \u0648\u064e\u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0622\u0646\u0650 \u0627\u0652\u0644\u062d\u064e\u0643\u0650\u064a\u0645\u0650 \u0627\u0650\u0646\u0651\u064e\u0643\u064e \u064e\u0644\u0645\u0650\u0646\u064e \u0627\u0652\u0644\u0645\u064f\u0631\u0652\u0633\u064e\u0644\u0650\u064a\u0646\u064e<\/span> \u00e2yetinin mealinde y\u00fczer \u00e2y\u00e2t\u0131n en m\u00fchim hakikatlar\u0131 olan Risalet-i Ahmediyeyi (A.S.M.) “Ond\u00f6rt Re\u015fha” nam\u0131yla ond\u00f6rt kat’\u00ee ve parlak ve muhkem b\u00fcrhanlarla tefsir ve isbat ediyor. Ve en muannid hasm\u0131 dahi ilzam eder. G\u00fcne\u015f gibi risalet-i Ahmediyeyi izhar ediyor. <\/span><\/p>\n

<\/span>\u015eAKK-I KAMER MU’C\u0130ZES\u0130NE DA\u0130R: <\/span><\/p>\n

<\/span>\u015eu risale, \u015eakk-\u0131 Kamer mu’cizesine bu zaman feylesoflar\u0131n\u0131n ettikleri itirazlar\u0131n\u0131 “Be\u015f Nokta” ile gayet kat’\u00ee bir surette reddedip in\u015fikak-\u0131 Kamer’in vukuuna hi\u00e7bir mani bulunmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Ve \u00e2hirinde de be\u015f icma’ ile \u015fakk-\u0131 Kamer’in vuku buldu\u011funu gayet muhtasar bir surette isbat eder ve \u015fakk-\u0131 Kamer mu’cize-i Ahmediyesini (A.S.M.) G\u00fcne\u015f gibi g\u00f6sterir. <\/span><\/p>\n

<\/span>MU’C\u0130ZAT-I AHMED\u0130YE ZEYL\u0130N\u0130N B\u0130R PAR\u00c7ASI <\/span><\/p>\n

<\/span>Risalet-i Ahmediye (A.S.M.) hakk\u0131nda olup, Mi’rac Risalesinin \u00dc\u00e7\u00fcnc\u00fc Esas\u0131n\u0131n nihayetindeki \u00fc\u00e7 m\u00fchim m\u00fc\u015fkilden birinci m\u00fc\u015fkile ait “\u015eu mi’rac-\u0131 az\u00eem, ni\u00e7in Muhammed-i Arab\u00ee Aleyhissal\u00e2t\u00fc Vessel\u00e2m’a mahsustur?” sualine muhtasar bir fihriste suretinde verilen cevabd\u0131r. <\/span><\/p>\n

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

<\/span>\u00c2YET-\u00dcL K\u00dcBRA R\u0130SALES\u0130N\u0130N, R\u0130SALET-\u0130 AHMED\u0130YEDEN BAHSEDEN ONALTINCI MERTEBES\u0130 <\/span><\/p>\n

<\/span>K\u00e2inat\u0131n erk\u00e2n\u0131ndan H\u00e2l\u0131k\u0131n\u0131 soran bir seyyah\u0131n m\u00fc\u015fahedat\u0131ndan bir par\u00e7a olup, makam m\u00fcnasebetiyle buraya ilhak edilmi\u015ftir. <\/span><\/p>\n

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Y\u0130RM\u0130NC\u0130 MEKTUB <\/a> <\/span><\/p>\n

<\/span>\u0641\u064e\u0627\u0639\u0652\u0644\u064e\u0645\u0652 \u0627\u064e\u0646\u0651\u064e\u0647\u064f \u0644\u0627\u064e \u0627\u0650\u0644\u0647\u064e \u0627\u0650\u0644\u0627\u0651\u064e \u0627\u0644\u0644\u0651\u0647\u064f<\/span> \u00e2yetinin en m\u00fchim bir hakikat\u0131n\u0131 bildiren ve <\/span><\/p>\n

\u0644\u0627\u064e \u0627\u0650\u0644\u0647\u064e \u0627\u0650\u0644\u0627\u0651\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0648\u064e\u062d\u0652\u062f\u064e\u0647\u064f \u0644\u0627\u064e \u0634\u064e\u0631\u0650\u064a\u0643\u064e \u0644\u064e\u0647\u064f \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u0645\u064f\u0644\u0652\u0643\u064f \u0648\u064e \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u062d\u064e\u0645\u0652\u062f\u064f \u064a\u064f\u062d\u0652\u064a\u0650\u0649 \u0648\u064e \u064a\u064f\u0645\u0650\u064a\u062a\u064f \u0648\u064e \u0647\u064f\u0648\u064e \u062d\u064e\u0649\u0651\u064c \u0644\u0627\u064e \u064a\u064e\u0645\u064f\u0648\u062a\u064f \u0628\u0650\u064a\u064e\u062f\u0650\u0647\u0650 \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0631\u064f \u0648\u064e \u0647\u064f\u0648\u064e \u0639\u064e\u0644\u064e\u0649 \u0643\u064f\u0644\u0650\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u0642\u064e\u062f\u0650\u064a\u0631\u064c \u0648\u064e \u0627\u0650\u0644\u064e\u064a\u0652\u0647\u0650 \u0627\u0644\u0652\u0645\u064e\u0635\u0650\u064a\u0631\u064f<\/span> <\/span><\/p>\n

kel\u00e2m\u0131n\u0131n onbir kelimesinde onbir be\u015faret ve onbir b\u00fcrhan-\u0131 kat’\u00ee bulundu\u011funa dair bir mektubdur. Elhak mer\u00e2tib-i tevhid-i hakik\u00eenin hakk\u0131nda bu mektub bir kibrit-i ahmerdir ve bir iksir-i a’zamd\u0131r. O derece parlak ve o mertebede kuvvetli delilleri ve h\u00fcccetleri g\u00f6steriyor ki, en m\u00fctemerrid z\u0131nd\u0131klar\u0131 dahi \u00eemana getiriyor. Ondokuzuncu Mektub olan Risale-i Ahmediye (A.S.M.) kelime-i \u015fehadetin ikinci kel\u00e2m\u0131 olan <\/span>\u0627\u064e\u0634\u0652\u0647\u064e\u062f\u064f<\/span> <\/span>\u0627\u064e\u0646\u0651\u064e<\/span> <\/span>\u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064b\u0627<\/span> <\/span>\u0631\u064e\u0633\u064f\u0648\u0644\u064f<\/span> <\/span>\u0627\u0644\u0644\u0651\u0647\u0650<\/span> h\u00fckm\u00fcn\u00fc ne derece kat’\u00ee ve kuvvetli isbat etmi\u015ftir; \u00f6yle de bu Yirminci Mektub, kelime-i \u015fehadetin birinci kel\u00e2m\u0131 olan <\/span>\u0627\u064e\u0634\u0652\u0647\u064e\u062f\u064f<\/span> <\/span>\u0627\u064e\u0646\u0652<\/span> <\/span>\u0644\u0627\u064e<\/span> <\/span>\u0627\u0650\u0644\u0647\u064e<\/span> <\/span>\u0627\u0650\u0644\u0627\u0651\u064e<\/span> <\/span>\u0627\u0644\u0644\u0651\u0647\u064f<\/span> h\u00fckm\u00fcn\u00fc, o kat’iyet ve kuvvetle isbat ediyor. Hakik\u00ee ve kuvvetli \u00eeman\u0131 kazanmak isteyenler bunu okusunlar. Ve bilhassa Dokuzuncu Kelime bahsinde, ilim ve irade-i \u0130lahiyenin isbat\u0131n\u0131 \u00e7ok v\u00e2z\u0131h bir surette beyan etti\u011fi gibi; Onuncu Kelime bahsinde de <\/span>\u0648\u064e \u0647\u064f\u0648\u064e \u0639\u064e\u0644\u064e\u0649 \u0643\u064f\u0644\u0650\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u0642\u064e\u062f\u0650\u064a\u0631\u064c<\/span> b\u00fcrhan\u0131yla <\/span>\u0645\u064e\u0627 \u062e\u064e\u0644\u0652\u0642\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u0644\u0627\u064e \u0628\u064e\u0639\u0652\u062b\u064f\u0643\u064f\u0645\u0652 \u0627\u0650\u0644\u0627\u0651\u064e \u0643\u064e\u0646\u064e\u0641\u0652\u0633\u064d \u0648\u064e\u0627\u062d\u0650\u062f\u064e\u0629\u064d<\/span> \u00e2yetinin m\u00fchim bir s\u0131rr\u0131n\u0131 ve en muazzam bir hakikat\u0131n\u0131 “Be\u015f N\u00fckte”de beyan ediyor. Hakaik-i \u00eemaniyenin bir t\u0131ls\u0131m-\u0131 azam\u0131n\u0131 o be\u015f n\u00fckte ile hallediyor. <\/span><\/p>\n

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

Y\u0130RM\u0130NC\u0130 MEKTUBUN ONUNCU KEL\u0130MES\u0130NE ZEYL <\/span><\/p>\n

<\/span>\u0627\u064e\u0644\u0627\u064e \u0628\u0650\u0630\u0650\u0643\u0652\u0631\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u062a\u064e\u0637\u0652\u0645\u064e\u0626\u0650\u0646\u0651\u064f \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u064f<\/span> \u00e2yetiyle <\/span><\/p>\n

<\/span>\u0636\u064e\u0631\u064e\u0628\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0645\u064e\u062b\u064e\u0644\u0627\u064b \u0631\u064e\u062c\u064f\u0644\u0627\u064b \u0641\u0650\u064a\u0647\u0650 \u0634\u064f\u0631\u064e\u0643\u064e\u0627\u0621\u064f \u0645\u064f\u062a\u064e\u0634\u064e\u0627\u0643\u0650\u0633\u064f\u0648\u0646\u064e \u0648\u064e\u0631\u064e\u062c\u064f\u0644\u0627\u064b \u0633\u064e\u0644\u064e\u0645\u064b\u0627 \u0644\u0650\u0631\u064e\u062c\u064f\u0644\u064d \u0647\u064e\u0644\u0652 \u064a\u064e\u0633\u0652\u062a\u064e\u0648\u0650\u064a\u064e\u0627\u0646\u0650 \u0645\u064e\u062b\u064e\u0644\u0627\u064b<\/span> <\/span><\/p>\n

\u00e2yetinin en m\u00fchim ve en muazzam bir hakikat\u0131n\u0131 \u00fc\u00e7 temsil ile tefsir ediyor. Ve her\u015fey ve b\u00fct\u00fcn e\u015fya Cenab-\u0131 Hakk’\u0131n kudretiyle olsa, birtek \u015fey kadar kolay oldu\u011funa ve kudret-i \u0130lahiyeye verilmedi\u011fi vakit, birtek \u015fey k\u00e2inat kadar m\u00fc\u015fkil\u00e2tl\u0131 ve suubetli oldu\u011funa dair en m\u00fchim bir s\u0131rr\u0131n\u0131 ve en mu\u011flak muammas\u0131n\u0131, gayet kolay bir tarzda tefsir ederek ke\u015ffeder. <\/span><\/p>\n

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

Y\u0130RM\u0130B\u0130R\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>K\u00fc\u00e7\u00fck bir mektubdur; fakat gayet b\u00fcy\u00fck bir \u00e2yetin b\u00fcy\u00fck bir hakikat\u0131n\u0131 beyan etti\u011fi i\u00e7in, ona ihtiya\u00e7 b\u00fcy\u00fckt\u00fcr. <\/span><\/p>\n

<\/span>\u0627\u0650\u0645\u0651\u064e\u0627 \u064a\u064e\u0628\u0652\u0644\u064f\u063a\u064e\u0646\u0651\u064e \u0639\u0650\u0646\u0652\u062f\u064e\u0643\u064e \u0627\u0644\u0652\u0643\u0650\u0628\u064e\u0631\u064e \u0627\u064e\u062d\u064e\u062f\u064f\u0647\u064f\u0645\u064e\u0627 \u0627\u064e\u0648\u0652 \u0643\u0650\u0644\u0627\u064e\u0647\u064f\u0645\u064e\u0627 \u0641\u064e\u0644\u0627\u064e \u062a\u064e\u0642\u064f\u0644\u0652 \u0644\u064e\u0647\u064f\u0645\u064e\u0627 \u0627\u064f\u0641\u0651 \u064d\u0648\u064e\u0644\u0627\u064e \u062a\u064e\u0646\u0652\u0647\u064e\u0631\u0652\u0647\u064f\u0645\u064e\u0627 \u0648\u064e\u0642\u064f\u0644\u0652 \u0644\u064e\u0647\u064f\u0645\u064e\u0627 \u0642\u064e\u0648\u0652\u0644\u0627\u064b \u0643\u064e\u0631\u0650\u064a\u0645\u064b\u0627 \u0648\u064e\u0627\u062e\u0652\u0641\u0650\u0636\u0652 \u0644\u064e\u0647\u064f\u0645\u064e\u0627 \u062c\u064e\u0646\u064e\u0627\u062d\u064e \u0627\u0644\u0630\u0651\u064f\u0644\u0650\u0651 \u0645\u0650\u0646\u064e \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u064e\u0629\u0650 \u0648\u064e\u0642\u064f\u0644\u0652 \u0631\u064e\u0628\u0650\u0651 \u0627\u0631\u0652\u062d\u064e\u0645\u0652\u0647\u064f\u0645\u064e\u0627 \u0643\u064e\u0645\u064e\u0627 \u0631\u064e\u0628\u0651\u064e\u064a\u064e\u0627\u0646\u0650\u0649 \u0635\u064e\u063a\u0650\u064a\u0631\u064b\u0627*<\/span> <\/span><\/p>\n

\u00e2yeti, be\u015f ayr\u0131 ayr\u0131 surette ihtiyar valideyne \u015fefkati celbetti\u011finin s\u0131rr\u0131n\u0131 g\u00f6steriyor. Hanesinde ihtiyar valideyni veya akrabas\u0131 veya m\u00fcsl\u00fcman karde\u015fleri bulunan z\u00e2tlar, bu mektubu okuma\u011fa pek \u00e7ok muhta\u00e7t\u0131rlar. <\/span><\/p>\n

\n

Y\u0130RM\u0130\u0130K\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>“\u0130ki Mebhas”t\u0131r. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 MEBHAS <\/span><\/p>\n

<\/span> <\/span>\u0627\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u0627\u0652\u0644\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u064f\u0648\u0646\u064e \u0627\u0650\u062e\u0652\u0648\u064e\u0629\u064c \u0641\u064e\u0627\u064e\u0635\u0652\u0644\u0650\u062d\u064f\u0648\u0627 \u0628\u064e\u064a\u0652\u0646\u064e \u0627\u064e\u062e\u064e\u0648\u064e\u064a\u0652\u0643\u064f\u0645\u0652 <\/span>*<\/span> \u0627\u0650\u062f\u0652\u0641\u064e\u0639\u0652 \u0628\u0650\u0627\u0644\u0651\u064e\u062a\u0650\u0649 \u0647\u0650\u0649\u064e \u0627\u064e\u062d\u0652\u0633\u064e\u0646\u064f \u0641\u064e\u0627\u0650\u0630\u064e\u0627 \u0627\u0644\u0651\u064e\u0630\u0650\u0649 \u0628\u064e\u064a\u0652\u0646\u064e\u0643\u064e \u0648\u064e\u0628\u064e\u064a\u0652\u0646\u064e\u0647\u064f \u0639\u064e\u062f\u064e\u0627\u0648\u064e\u0629\u064c \u0643\u064e\u0627\u064e\u0646\u0651\u064e\u0647\u064f \u0648\u064e\u0644\u0650\u0649\u0651\u064c \u062d\u064e\u0645\u0650\u064a\u0645\u064c <\/span><\/span>*<\/span> \u0648\u064e\u0627\u0644\u0652\u0643\u064e\u0627\u0638\u0650\u0645\u0650\u064a\u0646\u064e \u0627\u0644\u0652\u063a\u064e\u064a\u0652\u0638\u064e \u0648\u064e\u0627\u0644\u0652\u0639\u064e\u0627\u0641\u0650\u064a\u0646\u064e \u0639\u064e\u0646\u0650 \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0648\u064e\u0627\u0644\u0644\u0651\u0647\u064f \u064a\u064f\u062d\u0650\u0628\u0651\u064f \u0627\u0652\u0644\u0645\u064f\u062d\u0652\u0633\u0650\u0646\u0650\u064a\u0646<\/span><\/span> <\/span> <\/span><\/p>\n

<\/span>\u00e2yetlerinin s\u0131rr\u0131yla; ehl-i \u00eeman\u0131, uhuvvet ve muhabbete d\u00e2vet ediyor. Nifak, \u015fikak, kin ve ad\u00e2vetten menedecek m\u00fchim esbab\u0131 g\u00f6steriyor. Kin ve ad\u00e2vet; -ehl-i \u00eeman ortas\u0131nda- hem hakikat\u00e7a, hem hikmet\u00e7e, hem insaniyet\u00e7e, hem \u0130sl\u00e2miyet\u00e7e, hem hayat-\u0131 \u015fahsiyece, hem hayat-\u0131 i\u00e7timaiyece, hem hayat-\u0131 maneviyece gayet \u00e7irkin ve merdud ve zul\u00fcm oldu\u011funu gayet kat’\u00ee bir surette isbat edip, mezk\u00fbr \u00e2yetlerin m\u00fchim bir s\u0131rr\u0131n\u0131 tefsir eder. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 MEBHAS <\/span><\/p>\n

<\/span>\u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u0647\u064e \u0647\u064f\u0648\u064e \u0627\u0644\u0631\u0651\u064e\u0632\u0651\u064e\u0627\u0642\u064f \u0630\u064f\u0648 \u0627\u0644\u0652\u0642\u064f\u0648\u0651\u064e\u0629\u0650 \u0627\u0652\u0644\u0645\u064e\u062a\u0650\u064a\u0646\u064f <\/span>*<\/span> \u0648\u064e\u0643\u064e\u0627\u064e\u064a\u0651\u0650\u0646\u0652 \u0645\u0650\u0646\u0652 \u062f\u064e\u0627\u0628\u0651\u064e\u0629\u064d \u0644\u0627\u064e \u064e\u062a\u062d\u0652\u0645\u0650\u0644\u064f \u0631\u0650\u0632\u0652\u0642\u064e\u0647\u064e\u0627 \u0627\u064e\u0644\u0644\u0651\u0647\u064f \u064a\u064e\u0631\u0652\u0632\u064f\u0642\u064f\u0647\u064e\u0627 \u0648\u064e\u0627\u0650\u064a\u0651\u064e\u0627\u0643\u064f\u0645\u0652 \u0648\u064e \u0647\u064f\u0648\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u0650\u064a\u0639\u064f \u0627\u0644\u0652\u0639\u064e\u0644\u0650\u064a\u0645\u064f<\/span><\/span> <\/span> <\/span><\/p>\n

s\u0131rr\u0131yla, ehl-i \u00eeman\u0131 h\u0131rstan \u015fiddetli bir surette men’eden esbab\u0131 g\u00f6sterir. Ve h\u0131rs dahi, ad\u00e2vet kadar muz\u0131r ve \u00e7irkin oldu\u011funu kat’\u00ee delillerle isbat ederek; \u015fu \u00e2yet-i az\u00eemenin m\u00fchim bir s\u0131rr\u0131n\u0131 tefsir ediyor. H\u0131rsa m\u00fcbtela adamlar, bu ikinci mebhas\u0131 \u00e7ok dikkatle m\u00fctalaa etmelidirler. Kin ve ad\u00e2vet maraz\u0131yla hasta olanlar, tam \u015fifalar\u0131n\u0131 birinci mebhasta bulurlar. <\/span><\/p>\n

<\/span>\u0130kinci Mebhas\u0131n h\u00e2timesinde, zekat\u0131n ehemmiyetini ve bir r\u00fckn-\u00fc \u0130sl\u00e2m\u00ee oldu\u011funun hikmetini g\u00fczel bir surette beyan etmekle beraber; hakikatl\u0131 bir r\u00fc’yada g\u00fczel bir hakikat beyan ediliyor. <\/span><\/p>\n

<\/span>\u015eu risalenin H\u00e2timesinde, <\/span><\/p>\n

<\/span>\u0627\u064e\u064a\u064f\u062d\u0650\u0628\u0651\u064f<\/span> <\/span>\u0627\u064e\u062d\u064e\u062f\u064f\u0643\u064f\u0645\u0652<\/span> <\/span>\u0627\u064e\u0646\u0652<\/span> <\/span>\u064a\u064e\u0627\u0652\u0643\u064f\u0644\u064e<\/span> <\/span>\u064e\u0644\u062d\u0652\u0645\u064e<\/span> <\/span>\u0627\u064e\u062e\u0650\u064a\u0647\u0650<\/span> <\/span>\u0645\u064e\u064a\u0652\u062a\u064b\u0627<\/span> <\/span>\u0641\u064e\u0643\u064e\u0631\u0650\u0647\u0652\u062a\u064f\u0645\u064f\u0648\u0647\u064f<\/span> \u00e2yeti alt\u0131 derece zemmi zemmetmekle, alt\u0131 vecihle g\u0131ybetten zecretti\u011fini ve mu’cizane ve h\u00e2rika bir i’caz ile, g\u0131ybeti hem aklen, hem kalben, hem insaniyeten, hem vicdanen, hem f\u0131traten, hem milliyeten mezmum ve merdud ve \u00e7irkin ve muz\u0131r oldu\u011funu gayet kat’\u00ee bir surette, Kur’an\u0131n i’caz\u0131na yak\u0131\u015facak bir tarzda beyan ediyor. Ve g\u0131ybet, al\u00e7aklar\u0131n sil\u00e2h\u0131 oldu\u011fu cihetle, izzet-i nefis sahibi bu pis sil\u00e2ha tenezz\u00fcl edip istimal etmedi\u011fine dair denilmi\u015ftir: <\/span><\/p>\n

\u0627\u064f\u0643\u064e\u0628\u0651\u0650\u0631\u064f \u0646\u064e\u0641\u0652\u0633\u0650\u0649 \u0639\u064e\u0646\u0652 \u062c\u064e\u0632\u064e\u0627\u0621\u064d \u0628\u0650\u063a\u0650\u064a\u0652\u0628\u064e\u0629\u064d <\/span>*<\/span> \u0641\u064e\u0643\u064f\u0644\u0651\u064f \u0627\u0650\u063a\u0652\u062a\u0650\u064a\u064e\u0627\u0628\u064d \u062c\u064e\u0647\u0652\u062f\u064f \u0645\u064e\u0646\u0652 \u0644\u0627\u064e \u0644\u064e\u0647\u064f \u062c\u064e\u0647\u0652\u062f\u064c<\/span><\/span> <\/span><\/p>\n

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

Y\u0130RM\u0130\u00dc\u00c7\u00dcNC\u00dc MEKTUB<\/a> <\/span><\/p>\n

<\/span>Bu mektubun birka\u00e7 mebhas\u0131 var. \u00d6teki mebhaslara bedel l\u00e2tif ve m\u00e2nidar birtek mebhas aynen yaz\u0131ld\u0131. \u015e\u00f6yle ki: <\/span><\/p>\n

<\/span>Ahsen-\u00fcl kasas olan k\u0131ssa-i Y\u00fbsuf’un (A.S.) h\u00e2timesini haber veren <\/span><\/p>\n

<\/span>\u062a\u064e\u0648\u064e\u0641\u0651\u064e\u0646\u0650\u0649 \u0645\u064f\u0633\u0652\u0644\u0650\u0645\u064b\u0627 \u064e\u0648\u064e\u0627\u0652\u0644\u062d\u0650\u0642\u0652\u0646\u0650\u0649 \u0628\u0650\u0627\u0644\u0635\u0651\u064e\u0627\u0650\u0644\u062d\u0650\u064a\u0646\u064e<\/span> <\/span><\/p>\n

<\/span>\u00e2yetinin ulv\u00ee ve l\u00e2tif ve m\u00fcjdeli ve i’cazk\u00e2rane bir n\u00fcktesi \u015fudur ki: Sair ferahl\u0131, saadetli k\u0131ssalar\u0131n \u00e2hirindeki zeval ve firak haberinin ac\u0131lar\u0131 ve elemi; k\u0131ssadan al\u0131nan hayal\u00ee lezzeti ac\u0131la\u015ft\u0131r\u0131yor, k\u0131r\u0131yor. Bahusus kem\u00e2l-i ferah ve saadet i\u00e7inde bulundu\u011funu ihbar etti\u011fi heng\u00e2mda mevtini, firak\u0131n\u0131 haber vermek daha elemlidir. Dinleyenlere “Eyvah” dedirtir. Halbuki \u015fu \u00e2yet, k\u0131ssa-i Y\u00fbsufiyenin en parlak k\u0131sm\u0131 ki: Aziz-i M\u0131s\u0131r olmas\u0131, peder ve validesiyle g\u00f6r\u00fc\u015fmesi ve karde\u015fleriyle sevi\u015fip tan\u0131\u015fmas\u0131 olan d\u00fcnyaca en saadetli ve ferahl\u0131 bir heng\u00e2mda, Hazret-i Y\u00fbsuf’un (A.S.) mevtini \u015f\u00f6yle bir surette haber veriyor ve diyor ki: “\u015eu ferahl\u0131 ve saadetli vaziyetten daha saadetli, daha parlak bir vaziyete mazhar olmak i\u00e7in, Hazret-i Y\u00fbsuf aleyhissel\u00e2m, Cen\u00e2b-\u0131 Hak’tan vefat\u0131n\u0131 istedi ve vefat etti, o saadete mazhar oldu. Demek o d\u00fcnyev\u00ee, lezzetli saadetten daha cazibedar bir saadet ve daha ferahl\u0131 bir vaziyet kabrin arkas\u0131nda vard\u0131r ki; Hazret-i Y\u00fbsuf Aleyhissel\u00e2m gibi hakikat-b\u00een bir z\u00e2t, o gayet lezzetli bir vaziyet i\u00e7inde, gayet ac\u0131 olan mevti istedi, t\u00e2 \u00f6teki saadete mazhar olsun.” \u0130\u015fte Kur’an-\u0131 Hak\u00eem’in \u015fu bel\u00e2gat\u0131na hayran ol, bak ki, K\u0131ssa-i Y\u00fbsuf’un (A.S.) h\u00e2timesini ne suretle haber verdi. O haberi dinleyenlere elem ve esef de\u011fil; belki bir m\u00fcjde, bir s\u00fcrur il\u00e2ve ediyor. Hem ir\u015fad ediyor ki: Kabrin arkas\u0131 i\u00e7in \u00e7al\u0131\u015f\u0131n\u0131z! Hakik\u00ee saadet ve lezzet ondad\u0131r. <\/span><\/p>\n

<\/span>Hem Hazret-i Y\u00fbsuf Aleyhissel\u00e2m’\u0131n \u00e2l\u00ee s\u0131dd\u0131kiyetini g\u00f6steriyor ve diyor: “D\u00fcnyan\u0131n en parlak ve en s\u00fcrurlu haleti dahi ona gaflet vermiyor, onu meftun etmiyor; yine \u00e2hireti istiyor.” <\/span><\/p>\n

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

Y\u0130RM\u0130D\u00d6RD\u00dcNC\u00dc MEKTUB<\/a> <\/span><\/p>\n

<\/span>K\u00e2inat\u0131n t\u0131ls\u0131m-\u0131 ac\u00eebini ve m\u00fc\u015fkil muammas\u0131n\u0131n en m\u00fchim bir s\u0131rr\u0131n\u0131 ke\u015ff ve halleden bir mektubdur ve en m\u00fchim bir su\u00e2lin <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye) cevab\u0131d\u0131r. \u015e\u00f6yle ki: <\/span><\/p>\n

<\/span>“Esm\u00e2-i \u0130l\u00e2hiyenin a’zamlar\u0131ndan olan Rah\u00eem, Kerim, Vedud’un iktiza ettikleri \u015fefkatperverane ve maslahatk\u00e2rane ve muhabbetdarane taltifleri; ne suretle pek m\u00fcdhi\u015f ve muvahhi\u015f olan mevt ve adem ile, zeval ve firak ile, musibet ve me\u015fakkat ile tevfik edilir?” diye sualin cevab\u0131nda, t\u0131ls\u0131m-\u0131 k\u00e2inat\u0131n \u00fc\u00e7\u00fcnc\u00fc muammas\u0131n\u0131 halleden ve k\u00e2inattaki daim\u00ee faaliyetin muktezas\u0131n\u0131 ve esbab-\u0131 m\u00fbcibesini g\u00f6steren “Be\u015f Remiz” ile ve gayelerini ve faidelerini isbat eden “Be\u015f \u0130\u015faret” ile cevab veriyor. \u015eu mektub “\u0130ki Makam”d\u0131r. Birinci Makam\u0131 “Be\u015f Remiz”dir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 REM\u0130Z: \u0130sbat ediyor ki: S\u00e2ni’-i Hak\u00eem ne yaparsa hakt\u0131r. Hi\u00e7bir \u015fey ve hi\u00e7bir z\u00eehayat, ona kar\u015f\u0131 hak dava edemedi\u011fini ve “Haks\u0131z bir i\u015f oldu” diyemedi\u011finin s\u0131rr\u0131n\u0131, kat’\u00ee bir tarzda isbat eder. <\/span><\/p>\n

____________________________ <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye): Bu mektubun mes\u00e2ili bir derece ihsas edilmek arzu edildi\u011finden; fihristiyet ihtisar\u0131 muhafaza edilmedi, uzun oldu. <\/span><\/p>\n

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

<\/span>\u0130K\u0130NC\u0130 REM\u0130Z: Hayret-n\u00fcma, deh\u015fet-engiz, daim\u00ee bir suretteki faaliyet-i Rabbaniyenin s\u0131rr\u0131n\u0131 ve halk ve tebdil-i E\u015fyadaki hikmet-i az\u00eemesini beyan ediyor ve en m\u00fchim bir muamma-y\u0131 hilkat\u0131 hallediyor. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc REM\u0130Z: Zevale giden e\u015fya ademe gitmedi\u011fini, belki daire-i kudretten daire-i ilme ge\u00e7ti\u011fini ve e\u015fyadaki h\u00fcsn ve cemale ait istihsan ve \u015feref ve makam, esma-i \u0130l\u00e2hiyeye ait oldu\u011funu gayet g\u00fczel bir surette isbat eder. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc REM\u0130Z: Mevcudat\u0131n m\u00fctemadiyen tebedd\u00fcl ve tegayy\u00fcr etmeleri; birtek sahifede, her dakikada ayr\u0131 ayr\u0131 ve manidar mektublar\u0131 yazmak nev’inden, sahife-i k\u00e2inatta Esm\u00e2-i \u0130l\u00e2hiyenin cilveleriyle yaz\u0131lan cemal ve celal ve kem\u00e2l-i \u0130l\u00e2hiyenin hadsiz \u00e2y\u00e2t\u0131n\u0131, mahdud sahifelerde de hadsiz bir surette yaz\u0131ld\u0131\u011f\u0131n\u0131 isbat eder. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 REM\u0130Z: \u0130ki n\u00fckte-i m\u00fchimmedir. <\/span><\/p>\n

<\/span>Birisi: V\u00e2cib-\u00fcl V\u00fccud’a intisab\u0131n\u0131 \u00eeman ile hisseden adam, hadsiz envar-\u0131 v\u00fccuda mazhar oldu\u011funu ve hissetmeyen, nihayetsiz zul\u00fcmat-\u0131 ademe ve \u00e2l\u00e2m-\u0131 firaka maruz bulundu\u011funu g\u00f6sterir. <\/span><\/p>\n

<\/span>\u0130kinci N\u00fckte: D\u00fcnyan\u0131n \u00fc\u00e7 y\u00fcz\u00fc bulundu\u011funu.. z\u00e2hir y\u00fcz\u00fcnde, zeval, firak, mevt ve adem var; fakat esm\u00e2-i \u0130l\u00e2hiyenin \u00e2yinesi ve \u00e2hiretin mezraas\u0131 olan i\u00e7 y\u00fczlerinde, zeval ve firak, mevt ve adem ise, tazelenmek ve tecedd\u00fcdd\u00fcr ve bekan\u0131n cilvelerini g\u00f6steren bir tavzif ve terhistir. <\/span><\/p>\n

<\/span>BU MEKTUBUN \u0130K\u0130NC\u0130 MAKAMI <\/span><\/p>\n

<\/span>Bir “Mukaddime” ile “Be\u015f \u0130\u015faret”tir. <\/span><\/p>\n

<\/span>MUKADD\u0130ME: Hallak\u0131yet ve tasarrufat-\u0131 \u0130lahiyeden gayet az\u00eem bir hakikat\u0131, muazzam ve muhte\u015fem kanunlarla beyan ediyor. Mesel\u00e2: Bir ku\u015fun t\u00fcyl\u00fc libas\u0131n\u0131 de\u011fi\u015ftiren S\u00e2ni’-i Hak\u00eem, ayn\u0131 kanunla k\u00e2inat\u0131n suretini k\u0131yamet vaktinde ve \u00e2lem-i \u015fehadetin libas\u0131n\u0131 ha\u015firde o kanun ile de\u011fi\u015ftirir. <\/span><\/p>\n

<\/span>Hem bir a\u011fac\u0131n ne kadar meyveleri ve \u00e7i\u00e7ekleri bulunuyor; herbir \u00e7i\u00e7e\u011fin o kadar gayeleri, herbir meyvenin o kadar hikmetleri bulundu\u011funu g\u00f6sterir. <\/span><\/p>\n

<\/span>“Be\u015f \u0130\u015faret” ise: E\u015fya, v\u00fccuddan gittikten sonra verdikleri ehemmiyetli be\u015f netice itibariyle, bir vecihle madum iken, be\u015f vecihle mevcud kal\u0131yor. \u015e\u00f6yle ki: <\/span><\/p>\n

<\/span>Herbir mevcud, v\u00fccuddan gittikten sonra, ifade etti\u011fi m\u00e2nalar ve arkas\u0131nda b\u00e2ki kalan h\u00fcviyet-i misaliyesi, \u00e2lem-i misalde mahfuz kal\u0131r. Hem hayat\u0131n\u0131n etvar\u0131yla “mukadderat-\u0131 hayatiye” denilen serg\u00fcze\u015fte-i hayatiyesi \u00e2lem-i misalin defterlerinden olan levh-i misal\u00eede yaz\u0131l\u0131r. Ruhan\u00eelere, daim\u00ee mevcud bir m\u00fctalaag\u00e2h olur. Hem cin ve insin amelleri gibi, \u00e2hiret pazar\u0131na ve \u00e2lem-i \u00e2hirete g\u00f6nderilecek mahsul\u00e2t\u0131 b\u00e2ki kal\u0131r. Hem etvar-\u0131 hayatiyeleriyle ettikleri enva’-\u0131 tesbihat-\u0131 Rabbaniye b\u00e2ki kal\u0131yor. Hem \u015fuunat-\u0131 S\u00fcbhaniyenin zuhuruna medar \u00e7ok \u015feyleri arkas\u0131nda mevcud b\u0131rak\u0131r, \u00f6yle gider. Bu Be\u015f \u0130\u015faretteki be\u015f hakikat\u0131, kat’\u00ee delil h\u00fckm\u00fcnde be\u015f makul ve makbul temsil ile beyan eder. <\/span><\/p>\n

<\/span>Y\u0130RM\u0130D\u00d6RD\u00dcNC\u00dc MEKTUBUN B\u0130R\u0130NC\u0130 ZEYL\u0130<\/span><\/p>\n

<\/span><\/span>\u0642\u064f\u0644\u0652 \u0645\u064e\u0627 \u064a\u064e\u0639\u0652\u0628\u064e\u0624\u064f\u0627 \u0628\u0650\u0643\u064f\u0645\u0652 \u0631\u064e\u0628\u0651\u0650\u0649 \u0644\u064e\u0648\u0652\u0644\u0627\u064e \u062f\u064f\u0639\u064e\u0627\u0624\u064f\u0643\u064f\u0645\u0652<\/span> \u00e2yetinin m\u00fchim bir s\u0131rr\u0131n\u0131 be\u015f n\u00fckte ile tefsir ediyor. Ve dua, bir s\u0131rr-\u0131 az\u00eem-i ubudiyet oldu\u011funu ve k\u00e2inattan daim\u00ee bir surette derg\u00e2h-\u0131 rububiyete giden en az\u00eem vesile ise dua oldu\u011funu ve duan\u0131n az\u00eem tesiri bulundu\u011funu kat’\u00ee isbat etmekle beraber; k\u00fclliyet ve devam kesbeden bir dua, kat’iyen makbul oldu\u011funa binaen; umum \u00fcmmetin Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m’a salavat nam\u0131yla dualar\u0131n\u0131n neticesinde, Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m’\u0131n ne kadar y\u00fcksek bir mertebede oldu\u011funu g\u00f6sterir. Duan\u0131n da \u00fc\u00e7 nev’-i m\u00fchimmini <\/span><\/p>\n

<\/span>zikretmekle beraber, beyan eder ki; duan\u0131n en g\u00fczel ve en latif meyvesi, en leziz ve en haz\u0131r neticesi \u015fudur ki: Dua eden adam, bilir ve dua ile bildirir ki; birisi var, onun sesini dinler, derdine derman yeti\u015ftirir, ona merhamet eder, onun eli her\u015feye yeti\u015fir. Ve bu bo\u015f, h\u00e2l\u00ee d\u00fcnyada o yaln\u0131z de\u011fil; belki bir Kerim z\u00e2t var; ona bakar, \u00fcnsiyet verir. Onun hadsiz ihtiyacat\u0131n\u0131 yerine getirebilir ve hadsiz d\u00fc\u015fmanlar\u0131n\u0131 def’edebilir bir z\u00e2t\u0131n huzurunda kendini tasavvur ederek, bir ferah ve s\u00fcrur duyup, d\u00fcnya kadar a\u011f\u0131r bir y\u00fck\u00fc \u00fczerinden at\u0131p, “Elhamd\u00fclillahi Rabb-il \u00e2lem\u00een” der. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 ZEYL\u0130 <\/span><\/p>\n

<\/span>Mi’rac-\u0131 Nebev\u00ee ve Mevlid-i Nebev\u00eeye (A.S.M.) dair \u00fc\u00e7 m\u00fchim suale, gayet mukni’ ve mant\u0131k\u00ee ve parlak bir cevabd\u0131r. Bu zeyil \u00e7endan k\u0131sad\u0131r, fakat gayet k\u0131ymetdard\u0131r. Mevlid-i Nebev\u00eeye (A.S.M.) i\u015ftiyak\u0131 olanlar buna \u00e7ok m\u00fc\u015ftakt\u0131rlar. <\/span><\/p>\n

<\/span>H\u00e2timesinde gayet m\u00fchim bir d\u00fcstur-u mant\u0131k\u00ee ile, k\u00e2inatta en b\u00fcy\u00fck ferd-i ekmel ve \u00fcstad-\u0131 k\u00fcll ve habib-i a’zam, Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m oldu\u011funu isbat eder. <\/span><\/p>\n

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

Y\u0130RM\u0130BE\u015e\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Sure-i Y\u00e2sin’in yirmibe\u015f \u00e2yetine dair “Yirmibe\u015f N\u00fckte” olmak \u00fczere rahmet-i \u0130l\u00e2hiyeden istenilmi\u015f; fakat daha zaman\u0131 gelmedi\u011finden yaz\u0131lmam\u0131\u015ft\u0131r. <\/span><\/p>\n

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

<\/span>Y\u0130RM\u0130ALTINCI MEKTUB<\/a> <\/span><\/p>\n

<\/span>\u0648\u064e\u0627\u0650\u0645\u0651\u064e\u0627 \u064a\u064e\u0646\u0652\u0632\u064e\u063a\u064e\u0646\u0651\u064e\u0643\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0634\u0651\u064e\u064a\u0652\u0637\u064e\u0627\u0646\u0650 \u0646\u064e\u0632\u0652\u063a\u064c \u0641\u064e\u0627\u0633\u0652\u062a\u064e\u0639\u0650\u0630\u0652 \u0628\u0650\u0627\u0644\u0644\u0651\u0647\u0650 \u0627\u0650\u0646\u0651\u064e\u0647\u064f \u0647\u064f\u0648\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u0650\u064a\u0639\u064f \u0627\u0644\u0652\u0639\u064e\u0644\u0650\u064a\u0645\u064f<\/span> s\u0131rr\u0131na dair “H\u00fcccet-\u00fcl Kur’an Ale\u015f\u015feytan ve Hizbih\u00ee” nam\u0131yla, \u0130blis’i ilzam ve ehl-i tu\u011fyan\u0131 isk\u00e2t eden gayet m\u00fchim bir mektubdur. <\/span><\/p>\n

<\/span>Bu mektubun “D\u00f6rt Mebhas”\u0131 var. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 MEBHAS: <\/span><\/p>\n

<\/span>\u015eeytan\u0131n en m\u00fcdhi\u015f h\u00fccumunu def’etmekle, \u015feytan\u0131 \u00f6yle bir surette ilzam eder ki; i\u00e7ine girerek saklan\u0131p vesvese edecek bir yer b\u0131rakm\u0131yor. Ve o kadar kuvvetli delail-i akliye ile ve kat’\u00ee b\u00fcrhanlarla \u015feytan\u0131 ve \u015feytan\u0131n \u015fakirdlerini ilzam eder ki, \u015feytan olmasa idiler \u00eemana gelecektiler. Fakat maatteess\u00fcf \u015feytan-\u0131 cin ve insin, gayet \u00e7irkin davalar\u0131n\u0131 ve desiselerini b\u00fct\u00fcn b\u00fct\u00fcn ibtal ve def’etmek i\u00e7in, faraz\u00ee bir surette onlar\u0131n \u00e7irkin fikirlerini zikredip \u00f6yle ibtal ediyor. Mesel\u00e2 der ki: “E\u011fer faraza dedi\u011finiz gibi, Kur’an Kel\u00e2mullah olmazsa; en \u00e2di ve sahte bir kitab olurdu. Halbuki meydandaki \u00e2s\u00e2r\u0131yla g\u00f6stermi\u015f ki, en \u00e2l\u00ee bir kitabd\u0131r.” \u0130\u015fte bu gibi faraz\u00ee tabirat\u0131n, titreyerek yaz\u0131lmas\u0131na mecburiyet has\u0131l olmu\u015ftur. \u015eu mebhas\u0131n \u00e2hirinde, \u015feytan\u0131n Sure-i <\/span>\u0642<\/span> <\/span>\u0648\u064e<\/span> <\/span>\u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0622\u0646\u0650<\/span> <\/span>\u0627\u0644\u0652\u0645\u064e\u062c\u0650\u064a\u062f\u0650<\/span> in fesahat ve selasetine dair bir vesvese ve itiraz\u0131n\u0131 reddediyor. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 MEBHAS: <\/span><\/p>\n

<\/span>Bir insanda, vazife ve ubudiyet ve z\u00e2t itibariyle \u00fc\u00e7 \u015fahsiyet bulundu\u011funu ve o \u015fahsiyetlerin ahl\u00e2k\u0131 ve \u00e2s\u00e2r\u0131 bazan birbirine muhalif oldu\u011funu beyan eder. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc MEBHAS: <\/span><\/p>\n

<\/span>\u064a\u064e\u0627 \u0627\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064f \u0627\u0650\u0646\u0651\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u0630\u064e\u0643\u064e\u0631\u064d \u0648\u064e\u0627\u064f\u0646\u0652\u062b\u064e\u0649 \u0648\u064e\u062c\u064e\u0639\u064e\u0644\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u0634\u064f\u0639\u064f\u0648\u0628\u064b\u0627 \u0648\u064e\u0642\u064e\u0628\u064e\u0627\u0626\u0650\u0644\u064e \u0644\u0650\u062a\u064e\u0639\u064e\u0627\u0631\u064e\u0641\u064f\u0648\u0627<\/span> \u00e2yetinin, hayat-\u0131 i\u00e7timaiye-i be\u015feriyenin m\u00fcnasebat\u0131na dair gayet m\u00fchim bir s\u0131rr\u0131n\u0131 ve insanlar, millet millet ve kabile kabile yarat\u0131lmas\u0131n\u0131n m\u00fchim bir hikmetini Yedi Mes’ele ile tefsir ediyor. Bu mebhas, milliyet\u00e7ilere m\u00fchim bir tiryakt\u0131r. Bu zaman\u0131n en m\u00fcdhi\u015f maraz\u0131na gayet n\u00e2fi’ bir il\u00e2\u00e7t\u0131r. Ve sahtek\u00e2r hamiyet-f\u00fcru\u015flar\u0131n ve yalanc\u0131 milliyetperverlerin y\u00fczlerindeki perdeyi a\u00e7ar, sahtek\u00e2rl\u0131klar\u0131n\u0131 g\u00f6sterir. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc MEBHAS: <\/span><\/p>\n

<\/span>Alt\u0131 sualin cevab\u0131nda “On Mes’ele”dir. <\/span><\/p>\n

<\/span>Birincisi: <\/span><\/p>\n

<\/span>“Rabb-\u00fcl \u00c2lem\u00een” kelimesinin tefsirinde onsekiz bin \u00e2lem dediklerinin hikmeti m\u00fcnasebetiyle, birka\u00e7 N\u00fckte-i Kur’aniye beyan edilir. <\/span><\/p>\n

<\/span>\u0130kinci Mes’ele: <\/span><\/p>\n

<\/span>“Allah’\u0131 bilmek, varl\u0131\u011f\u0131n\u0131 bilmenin gayr\u0131d\u0131r”! Muhyiddin-i Arab\u00ee, Fahreddin-i Raz\u00ee’ye demi\u015f. Ondan murad nedir? Cevab\u0131nda, gayet m\u00fchim bir mes’ele-i Marifetullah beyan edilmi\u015ftir. <\/span><\/p>\n

<\/span>\u00dc\u00e7\u00fcnc\u00fc Mes’ele: <\/span><\/p>\n

<\/span>\u0648\u064e\u0644\u064e\u0642\u064e\u062f\u0652 \u0643\u064e\u0631\u0651\u064e\u0645\u0652\u0646\u064e\u0627 \u0628\u064e\u0646\u0650\u0649 \u0622\u062f\u064e\u0645\u064e<\/span> \u00e2yetiyle <\/span>\u0627\u0650\u0646\u0651\u064e\u0647\u064f \u0643\u064e\u0627\u0646\u064e \u0638\u064e\u0644\u064f\u0648\u0645\u064b\u0627 \u062c\u064e\u0647\u064f\u0648\u0644\u0627\u064b<\/span> \u00e2yetinin vech-i tevfiki nedir? diye sualine, gayet g\u00fczel ve nurlu m\u00fchim bir cevabd\u0131r. <\/span><\/p>\n

<\/span>D\u00f6rd\u00fcnc\u00fc Mes’ele: <\/span><\/p>\n

<\/span>\u062c\u064e\u062f\u0650\u0651\u062f\u064f\u0648\u0627 \u0627\u0650\u064a\u0645\u064e\u0627\u0646\u064e\u0643\u064f\u0645\u0652 \u0628\u0650\u0644\u0627\u064e \u0627\u0650\u0644\u0647\u064e \u0627\u0650\u0644\u0627\u0651\u064e \u0627\u0644\u0644\u0651\u0647\u064f<\/span> hikmeti nedir? diye suale, gayet g\u00fczel ve nurlu bir cevabd\u0131r. <\/span><\/p>\n

<\/span>D\u00f6rd\u00fcnc\u00fc Mes’elenin Zeylinde, vahdaniyetin gayet az\u00eem bir h\u00fcccetine ve geni\u015f ve uzun bir b\u00fcrhan\u0131na muhtasar bir i\u015farettir. <\/span><\/p>\n

<\/span>Be\u015finci Mes’ele: <\/span><\/p>\n

<\/span>Yaln\u0131z “L\u00e2 ilahe illallah” diyen, “Muhammed\u00fcrresulullah” demeyen ehl-i necat olabilir mi?” sualine kar\u015f\u0131 m\u00fchim bir cevabd\u0131r. <\/span><\/p>\n

<\/span>Alt\u0131nc\u0131s\u0131: <\/span><\/p>\n

<\/span>Birinci Mebhas’taki \u015feytanla m\u00fcnazaran\u0131n \u00e7irkin tabiratlar\u0131n\u0131n sebeb-i zikrini bildiriyor. Hem m\u00fchim bir temsil ile, hizb-\u00fc\u015f \u015feytan\u0131 en dar ve en muhal ve en menfur bir mevkie s\u0131k\u0131\u015ft\u0131r\u0131yor. Meydan\u0131 Hizb-\u00fcl Kur’an hesab\u0131na zabtederek, herbir hal-i Ahmediye (A.S.M.) herbir haslet-i Muhammediye (A.S.M.) herbir tavr-\u0131 Nebev\u00ee (A.S.M.) o kuvvetli temsile g\u00f6re birer mu’cize h\u00fckm\u00fcne ge\u00e7ip, n\u00fcb\u00fcvvetini isbat etti\u011fini g\u00f6sterir. <\/span><\/p>\n

<\/span>Yedincisi: <\/span><\/p>\n

<\/span>Vehham ve zarardan sak\u0131nmak i\u00e7in bizden uzakla\u015fan baz\u0131 dostlar\u0131n kuvve-i maneviyelerini te’yid i\u00e7in ve hizmetimizden baz\u0131 maksadlarla \u00e7ekilen ve maksadlar\u0131n\u0131n aksiyle tokat yiyenleri, \u00e7ok misallerden yedi k\u00fc\u00e7\u00fck misal ile g\u00f6sterir ki; siperini b\u0131rak\u0131p ka\u00e7anlar, daha ziyade yaralan\u0131rlar. <\/span><\/p>\n

<\/span>Sekizincisi: <\/span><\/p>\n

<\/span>Diyorlar ki: “Elfaz-\u0131 Kur’aniye ve zikriye ve tesbihatlar\u0131n herbirinden, b\u00fct\u00fcn letaif-i insaniye hisselerini istiyorlar. Manalar\u0131 bilinmezse, hisse al\u0131nmaz; \u00f6yle ise terc\u00fcme edilse daha iyi de\u011fil mi?” diye olan m\u00fcdhi\u015f ve mugalatal\u0131 \u015fu suale kar\u015f\u0131, gayet m\u00fchim ve ibretli ve zevkli bir cevabd\u0131r. Elfaz-\u0131 Kur’aniye ve Nebeviye (A.S.M.) m\u00e2nalara, camid ve ruhsuz libas de\u011filler; belki hayatdar feyiz-aver cildlerdir. Z\u00eehayat bir cesed soyulsa, elbette \u00f6l\u00fcr. Hem lisan-\u0131 nahv\u00ee olan elfaz-\u0131 Kur’aniyedeki i’caz ve \u00eecaz, hakik\u00ee terc\u00fcmeye m\u00e2ni oldu\u011funu g\u00f6sterir. <\/span><\/p>\n

<\/span>Dokuzuncusu: <\/span><\/p>\n

<\/span>“Ehl-i S\u00fcnnet ve Cem\u00e2at olan ehl-i hak dairesinin haricinde ehl-i velayet bulunabilir mi?” sualine, m\u00fchim ve merak-aver bir cevapt\u0131r. <\/span><\/p>\n

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

Onuncusu: <\/span><\/p>\n

<\/span>Kur’an-\u0131 Hak\u00eem’in hizmetinde bulunan bu b\u00ee\u00e7are Said ile g\u00f6r\u00fc\u015fen ve g\u00f6r\u00fc\u015fmek arzu eden dostlara m\u00fchim bir d\u00fcsturdur. <\/span><\/p>\n

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

Y\u0130RM\u0130YED\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Bu mektub, Risale-i Nur M\u00fcellifinin talebelerine yazd\u0131\u011f\u0131 ayn-\u0131 hakikat ve \u00e7ok letafetli, g\u00fczel mektublar\u0131yla; Risale-i Nur Talebelerinin \u00fcstadlar\u0131na ve bazan birbirlerine yazd\u0131klar\u0131 ve Risale-i Nur’un m\u00fctalaas\u0131ndan ald\u0131klar\u0131 parlak feyizlerini ifade eden \u00e7ok zengin bir mektub olup, bu mecmuan\u0131n \u00fc\u00e7-d\u00f6rt misli kadar b\u00fcy\u00fcd\u00fc\u011f\u00fc i\u00e7in bu mecmuaya idhal edilmemi\u015ftir. Barla, Kastamonu, Emirda\u011f\u0131 L\u00e2hikalar\u0131 olarak m\u00fcstakillen ne\u015fredilmi\u015ftir. <\/span><\/p>\n

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

<\/span>Y\u0130RM\u0130SEK\u0130Z\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>“Sekiz Mes’ele” nam\u0131yla sekiz risaledir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 R\u0130SALE OLAN B\u0130R\u0130NC\u0130 MES’ELE <\/span><\/p>\n

<\/span>R\u00fc’ya-y\u0131 sad\u0131kan\u0131n hakikatini ve faidesini, gayet g\u00fczel ve hakikatl\u0131 “Yedi N\u00fckte” ile beyan ediyor. Bu risale hem k\u0131ymetdard\u0131r, hem merak-averdir. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 MES’ELE OLAN \u0130K\u0130NC\u0130 R\u0130SALE <\/span><\/p>\n

<\/span>“Hazret-i M\u00fbs\u00e2 Aleyhissel\u00e2m, Hazret-i Azrail Aleyhissel\u00e2m’\u0131n g\u00f6z\u00fcne tokat vurmu\u015f.” me\u00e2lindeki bir had\u00eese dair ehemmiyetli bir m\u00fcnaka\u015fay\u0131 k\u00f6k\u00fcnden kald\u0131r\u0131r ve bu nevi had\u00eeslere m\u00fclhidler taraf\u0131ndan gelen itirazata bir sed \u00e7eker. Bu risale k\u00fc\u00e7\u00fckt\u00fcr, fakat merak-\u00e2verdir. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc MES’ELE OLAN \u00dc\u00c7\u00dcNC\u00dc R\u0130SALE <\/span><\/p>\n

<\/span>Bu b\u00ee\u00e7are m\u00fcflis Said’in ziyaretine gelenlerin ne niyetle g\u00f6r\u00fc\u015fmeleri l\u00e2z\u0131m geldi\u011fini beyan edip, s\u0131rf Kur’an-\u0131 Hak\u00eem’in dell\u00e2l\u0131 itibariyle g\u00f6r\u00fc\u015fmek l\u00e2z\u0131m geldi\u011fini ve o g\u00f6r\u00fc\u015fmenin m\u00fchim faidelerini ve Said’in \u015fahsiyetinin hi\u00e7li\u011fi nazara al\u0131nmayaca\u011f\u0131n\u0131, belki dell\u00e2l\u0131 oldu\u011fu mukaddes d\u00fckk\u00e2n\u0131n k\u0131ymetdar cevherlerini nazara almak l\u00e2z\u0131mgeldi\u011fini “Be\u015f Nokta” ile gayet g\u00fczel bir surette isbat etmekle beraber; hizmet-i Kur’aniyenin keramat\u0131ndan ve in\u00e2yet-i Rabbaniyeden, ben ve baz\u0131 karde\u015flerim mazhar oldu\u011fumuz \u00e7ok in\u00e2yetlerden birka\u00e7 v\u00e2ki ve kat’\u00ee misalleri zikrediyor. <\/span><\/p>\n

<\/span>Bu risalenin tetimmesinde; risalelerin yazmas\u0131nda, hususan te’lifinde ve bilhassa Yirmidokuzuncu Mektub’da tezah\u00fcr eden h\u00e2rika bir inayeti beyan ediyor. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc R\u0130SALE OLAN D\u00d6RD\u00dcNC\u00dc MES’ELE <\/span><\/p>\n

<\/span>Mescidimize iki defa taarruz edildi, \u00e2hirki defa da kapad\u0131lar. Ondan iki veya \u00fc\u00e7 sene mukaddem, yine m\u00fcbarek bir misafirin gelmesiyle, gayet vah\u015fiyane ve zalimane tecav\u00fcz edildi\u011fi i\u00e7in, her taraftan benden sual edildi. B\u00f6yle merak-\u0131 umumiyeyi tahrik eden bir h\u00e2diseye l\u00e2y\u0131k cevab vermek i\u00e7in, Eski Said lisan\u0131yla “D\u00f6rt Nokta” ile m\u00fchim bir ibretli cevabd\u0131r. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 R\u0130SALE OLAN BE\u015e\u0130NC\u0130 MES’ELE <\/span><\/p>\n

<\/span>Kur’an-\u0131 Mu’ciz-\u00fcl Beyan’da tekrar ile <\/span>\u0627\u064e\u0641\u064e\u0644\u0627\u064e<\/span> <\/span>\u064a\u064e\u0634\u0652\u0643\u064f\u0631\u064f\u0648\u0646\u064e<\/span> <\/span>{<\/span> <\/span>\u0627\u064e\u0641\u064e\u0644\u0627\u064e<\/span> <\/span>\u064a\u064e\u0634\u0652\u0643\u064f\u0631\u064f\u0648\u0646\u064e<\/span> ve \u015f\u00fckretmeyenleri, otuzbir defa <\/span>\u0641\u064e\u0628\u0650\u0627\u064e\u0649\u0650\u0651<\/span> <\/span>\u0622\u0644\u0627\u064e\u0621\u0650<\/span> <\/span>\u0631\u064e\u0628\u0651\u0650\u0643\u064f\u0645\u064e\u0627<\/span> <\/span>\u062a\u064f\u0643\u064e\u0630\u0650\u0651\u0628\u064e\u0627\u0646\u0650<\/span> ferman\u0131yla tehdid etti\u011finin s\u0131rr\u0131n\u0131 gayet \u00e2l\u00ee ve tatl\u0131 ve makul ve makbul bir surette tefsir ediyor; insan bir \u015f\u00fck\u00fcr fabrikas\u0131 oldu\u011funu isbat ediyor. K\u00e2inat bir nimet hazinesi olup; \u015f\u00fck\u00fcr ise anahtar\u0131 oldu\u011funu; ve r\u0131z\u0131k, onun neticesi ve \u015f\u00fckr\u00fcn mukaddimesi bulundu\u011funu gayet g\u00fczel ve kat’\u00ee bir surette isbat ediyor. <\/span><\/p>\n

<\/span>Der tar\u00eek-\u0131 acz-mend\u00ee, l\u00e2z\u0131m \u00e2med \u00e7\u00e2r \u00e7\u00eez: <\/span><\/p>\n

<\/span>Acz-i mutlak, fakr-\u0131 mutlak, \u015fevk-i mutlak, \u015f\u00fckr-\u00fc mutlak ey aziz! <\/span><\/p>\n

olan d\u00fcstur-u hakikattaki d\u00f6rd\u00fcnc\u00fc r\u00fck\u00fcn bulunan \u015f\u00fckr-\u00fc mutlak\u0131n parlak ve y\u00fcksek hakikat\u0131n\u0131 izah ediyor. <\/span><\/p>\n

<\/span>ALTINCI R\u0130SALE OLAN ALTINCI MES’ELE <\/span><\/p>\n

<\/span>Teksir Mektubat mecmuas\u0131nda ne\u015fredildi\u011finden buraya dercedilmedi. <\/span><\/p>\n

<\/span>YED\u0130NC\u0130 R\u0130SALE OLAN YED\u0130NC\u0130 MES’ELE <\/span><\/p>\n

<\/span> <\/span>\u0642\u064f\u0644\u0652 \u0628\u0650\u0641\u064e\u0636\u0652\u0644\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0628\u0650\u0631\u064e\u062d\u0652\u0645\u064e\u062a\u0650\u0647\u0650 \u0641\u064e\u0628\u0650\u0630\u0644\u0650\u0643\u064e \u0641\u064e\u0644\u0652\u064a\u064e\u0641\u0652\u0631\u064e\u062d\u064f\u0648\u0627 \u0647\u064f\u0648\u064e \u062e\u064e\u064a\u0652\u0631\u064c \u0645\u0650\u0645\u0651\u064e\u0627 \u064a\u064e\u062c\u0652\u0645\u064e\u0639\u064f\u0648\u0646\u064e<\/span> \u00e2yetinin, Risale-i Nur ve h\u00e2dimleri hakk\u0131ndaki m\u00fchim bir s\u0131rr\u0131n\u0131, “Yedi \u0130\u015faret” nam\u0131yla, yedi inayet-i Rabbaniyeyi beyan ediyor. Ve tahdis-i nimet suretinde bu inayet-i seb’an\u0131n izhar\u0131na, yedi makul sebebini beyan ediyor. Bu inayet-i seb’a-i k\u00fclliyenin h\u00e2rikalar\u0131na i\u015fareten, kendi kendine te’lif vaktinde iki sahifenin b\u00fct\u00fcn sat\u0131rlar\u0131 ba\u015flar\u0131nda yirmisekiz elif gelerek, Yirmisekizinci Mektub’un mertebesine tevafuk etti\u011fini,(H\u00e2\u015fiye) te’liften bir zaman sonra muttali olduk. Bu inayet-i seb’ay\u0131 okuyan adam, Risale-i Nur eczalar\u0131n\u0131n ne kadar ehemmiyetli ve nazar-\u0131 inayet-i \u0130lahiyede bulundu\u011funu ve himayet-i Rabbaniyede oldu\u011funu bilecek. Bu yedi inayet k\u00fcll\u00eedir, c\u00fcz’iyatlar\u0131 yetmi\u015fi ge\u00e7er. <\/span><\/p>\n

<\/span>H\u00e2timesinde, bir s\u0131rr-\u0131 inayete ait mahrem bir sualin cevab\u0131 vard\u0131r. H\u00e2timesinde, inayet-i seb’adan birincisi olan tevafukata gelen veya gelmek ihtimali olan evham\u0131 gayet kat’\u00ee bir surette def’ediyor. O h\u00e2timenin \u00e2hirinde de, \u00dc\u00e7\u00fcnc\u00fc N\u00fckte’de inayet-i h\u00e2ssa ve inayet-i \u00e2mmeye dair m\u00fchim bir s\u0131rr-\u0131 dakik-i rububiyete ve ehemmiyetli bir s\u0131rr-\u0131 Rahmaniyete i\u015faret ediyor. <\/span><\/p>\n

<\/span>SEK\u0130Z\u0130NC\u0130 R\u0130SALE OLAN SEK\u0130Z\u0130NC\u0130 MES’ELE <\/span><\/p>\n

<\/span>Alt\u0131 sualin cevab\u0131 olan “Sekiz N\u00fckte”dir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 N\u00dcKTE: Tevafuktaki i\u015farat-\u0131 gaybiye, umum Risale-i Nur eczalar\u0131nda c\u00fcz’\u00ee-k\u00fcll\u00ee bulundu\u011funa dairdir. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 N\u00dcKTE: Tevafukat\u0131n meziyeti, Lafz-\u0131 Celal’den ba\u015fka ne i\u00e7in Kur’anda fevkal\u00e2de matlub olmad\u0131\u011f\u0131n\u0131n s\u0131rr\u0131n\u0131 beyan eder. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc N\u00dcKTE: Bir karde\u015fimizin fazla ihtiyat ve cesaretsizli\u011fi yerinde olmad\u0131\u011f\u0131n\u0131 ve bir m\u00fcft\u00fcn\u00fcn Onuncu S\u00f6z’e sath\u00ee tenkidine kar\u015f\u0131 g\u00fczel bir cevabd\u0131r. (Fakat bu mecmuaya idhal edilmemi\u015ftir.) <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc N\u00dcKTE: “Meydan-\u0131 ha\u015firde insanlar nas\u0131l toplanacaklar, \u00e7\u0131plak olarak m\u0131? Herkes ahbablar\u0131n\u0131 g\u00f6rebilir mi? Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m’\u0131 \u015fefaat i\u00e7in nas\u0131l bulaca\u011f\u0131z? Hadsiz insanlarla birtek z\u00e2t olan Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m nas\u0131l g\u00f6r\u00fc\u015fecek? Ehl-i Cennet ve Cehennem’in libaslar\u0131 nas\u0131l olacak? Ve bize kim yol g\u00f6sterecek?” Alt\u0131 merakl\u0131 sualin mukni’ ve makul cevab\u0131d\u0131r. <\/span><\/p>\n

__________________________________ <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye): As\u0131l n\u00fcshas\u0131na g\u00f6redir. <\/span><\/p>\n

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

<\/span>BE\u015e\u0130NC\u0130 N\u00dcKTE: “Zaman-\u0131 Fetrette, Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m’\u0131n ecdad\u0131, bir din ile m\u00fctedeyyin mi idiler?” cevab\u0131nda, g\u00fczel bir hakikat beyan ediliyor. <\/span><\/p>\n

<\/span>ALTINCI N\u00dcKTE: “Hazret-i \u0130smail Aleyhissel\u00e2m’dan sonra, Peygamber’in (A.S.M.) ecdad\u0131ndan peygamber gelmi\u015f midir?” sualine kar\u015f\u0131, gayet m\u00fchim bir cevabd\u0131r. <\/span><\/p>\n

<\/span>YED\u0130NC\u0130 N\u00dcKTE: “Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m’\u0131n peder ve validesinin ve ceddi Abd\u00fclmuttalib’in \u00eemanlar\u0131 hakk\u0131nda en sahih haber hangisidir?” sualine kar\u015f\u0131 gayet m\u00fchim ve makul bir cevabd\u0131r. <\/span><\/p>\n

<\/span>SEK\u0130Z\u0130NC\u0130 N\u00dcKTE: “Amcas\u0131 Ebu Talib’in \u00eeman\u0131 hakk\u0131nda esahh olan nedir? Cennet’e girebilir mi?” sualine kar\u015f\u0131 g\u00fczel bir cevabd\u0131r. <\/span><\/p>\n

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

Y\u0130RM\u0130DOKUZUNCU MEKTUB<\/a> <\/span><\/p>\n

<\/span>“Dokuz K\u0131s\u0131m”d\u0131r. Yirmidokuz n\u00fckte-i m\u00fchimme i\u00e7inde vard\u0131r. O dokuz k\u0131s\u0131m, k\u00fc\u00e7\u00fck b\u00fcy\u00fck onyedi risaledir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 R\u0130SALE OLAN B\u0130R\u0130NC\u0130 KISIM <\/span><\/p>\n

\u0628\u0650\u0633\u0652\u0645\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0627\u0644\u0631\u0651\u062d\u0652\u0645\u0646\u0650 \u0627\u0644\u0631\u0651\u062d\u0650\u064a\u0645\u0650 *\u0627\u064e\u0644\u0652\u062d\u064e\u0645\u0652\u062f\u064f \u0644\u0650\u0644\u0651\u0647\u0650 \u0631\u064e\u0628\u0650\u0651 \u0627\u0652\u0644\u0639\u064e\u0627\u0644\u064e\u0645\u0650\u064a\u0646\u064e* \u0627\u064e\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u0646\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0650\u064a\u0645\u0650 *\u0645\u064e\u0627\u0644\u0650\u0643\u0650 \u064a\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u062f\u0650\u0651\u064a\u0646\u0650 *\u0627\u0650\u064a\u0651\u0627\u0643\u064e \u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064f \u0648\u064e\u0627\u0650\u064a\u0651\u0627\u0643\u064e \u0646\u064e\u0633\u0652\u062a\u064e\u0639\u0650\u064a\u0646\u064f *\u0627\u0650\u0647\u0652\u062f\u0650\u0646\u064e\u0627 \u0627\u0644\u0635\u0651\u0650\u0631\u064e\u0627\u0637\u064e \u0627\u0652\u0644\u0645\u064f\u0633\u0652\u062a\u064e\u0642\u0650\u064a\u0645\u064e *\u0635\u0650\u0631\u064e\u0627\u0637\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0627\u064e\u0646\u0652\u0639\u064e\u0645\u0652\u062a\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u063a\u064e\u064a\u0652\u0631\u0650 \u0627\u0644\u0652\u0645\u064e\u063a\u0652\u0636\u064f\u0648\u0628\u0650 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652* \u0648\u064e \u0644\u0627\u064e \u0627\u0644\u0636\u0651\u0627\u0644\u0651\u0650\u064a\u0646\u064e*<\/span> <\/span><\/p>\n

\u0647\u064f\u0648\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u0649 \u0627\u064e\u0646\u0652\u0632\u064e\u0644\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u0645\u0650\u0646\u0652\u0647\u064f \u0622\u064a\u064e\u0627\u062a\u064c \u0645\u064f\u062d\u0652\u0643\u064e\u0645\u064e\u0627\u062a\u064c \u0647\u064f\u0646\u0651\u064e \u0627\u064f\u0645\u0651\u064f \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u0650 \u0648\u064e\u0627\u064f\u062e\u064e\u0631\u064f \u0645\u064f\u062a\u064e\u0634\u064e\u0627\u0628\u0650\u0647\u064e\u0627\u062a\u064c..\u0627\u0644\u062e<\/span> <\/span> <\/span><\/p>\n

\u00e2yetlerinin baz\u0131 s\u0131rlar\u0131n\u0131, “Dokuz N\u00fckte” ile tefsir eder. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 N\u00dcKTE: “Kur’ana ait ve Kur’an\u0131n esrar\u0131 bilinmiyor ve m\u00fcfessirler hakikat\u0131n\u0131 anlamam\u0131\u015flar.” diyenlere kar\u015f\u0131 m\u00fchim bir cevabd\u0131r. <\/span><\/p>\n

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<\/span>\u0130K\u0130NC\u0130 N\u00dcKTE: Kur’an-\u0131 Hak\u00eem’de <\/span>\u0648\u064e \u0627\u0644\u062a\u0651\u0650\u064a\u0646\u0650 \u0648\u064e \u0627\u0644\u0632\u0651\u064e\u064a\u0652\u062a\u064f\u0648\u0646\u0650 <\/span>{<\/span> \u0648\u064e\u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u0650 \u0648\u064e\u0636\u064f\u062d\u064e\u064a\u0647\u064e\u0627<\/span><\/span> gibi kasemat-\u0131 Kur’aniyedeki m\u00fchim bir hikmeti beyan ediyor. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc N\u00dcKTE: Surelerin ba\u015flar\u0131ndaki birer \u015fifre-i \u0130l\u00e2hiye olan huruf-u mukattaaya dairdir. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc N\u00dcKTE: Kur’an-\u0131 Hak\u00eem’in hakik\u00ee terc\u00fcmesi kabil olmad\u0131\u011f\u0131ndan ve manev\u00ee i’caz\u0131ndaki ulviyet-i \u00fcsl\u00fbb terc\u00fcmeye gelmedi\u011finden, m\u00fchim bir beyanla, \u00fcsl\u00fbb-u Kur’aniyedeki bir lem’a-i i’caziyeyi g\u00f6sterir. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 N\u00dcKTE: “Elhamd\u00fclillah” c\u00fcmlesinin ifade etti\u011fi manan\u0131n en k\u0131sas\u0131, bir sat\u0131r kadar oldu\u011funu ve hakik\u00ee terc\u00fcmesinin kabil olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. <\/span><\/p>\n

<\/span>ALTINCI N\u00dcKTE: <\/span> <\/span>\u0627\u0650\u064a\u0651\u0627\u0643\u064e<\/span> <\/span>\u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064f<\/span> <\/span>\u0648\u064e\u0627\u0650\u064a\u0651\u0627\u0643\u064e<\/span> <\/span>\u0646\u064e\u0633\u0652\u062a\u064e\u0639\u0650\u064a\u0646\u064f<\/span> deki nun-u m\u00fctekellim-i maalgayre dair m\u00fchim bir s\u0131rr\u0131n\u0131, nurlu bir hal ve hakikatl\u0131 bir hayal i\u00e7inde beyan ediyor. <\/span><\/p>\n

<\/span>YED\u0130NC\u0130 N\u00dcKTE: <\/span> <\/span>\u0627\u0650\u0647\u0652\u062f\u0650\u0646\u064e\u0627 \u0627\u0644\u0635\u0651\u0650\u0631\u064e\u0627\u0637\u064e \u0627\u0652\u0644\u0645\u064f\u0633\u0652\u062a\u064e\u0642\u0650\u064a\u0645\u064e *\u0635\u0650\u0631\u064e\u0627\u0637\u064e \u0627\u0644\u0651\u0630\u0650\u064a\u0646\u064e \u0627\u064e\u0646\u0652\u0639\u064e\u0645\u0652\u062a\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652<\/span> in m\u00fchim ve nuran\u00ee s\u0131rr\u0131n\u0131n beyan\u0131 i\u00e7inde, bid’alar\u0131n \u00eecad\u0131 ne kadar \u00e7irkin ve zarar oldu\u011funu g\u00f6sterir. <\/span><\/p>\n

<\/span>SEK\u0130Z\u0130NC\u0130 N\u00dcKTE: \u015eeair-i \u0130sl\u00e2miye, hukuk-u umumiye h\u00fckm\u00fcnde oldu\u011funa dair m\u00fchim bir s\u0131rr\u0131n\u0131 beyan ediyor. <\/span><\/p>\n

<\/span>DOKUZUNCU N\u00dcKTE: Mesail-i \u015feriat\u0131n “taabb\u00fcd\u00ee” ve “makul-\u00fcl m\u00e2na” olarak iki k\u0131s\u0131m oldu\u011funu; ve taabb\u00fcd\u00ee k\u0131sm\u0131 hikmet ve maslahatlar\u0131n tebedd\u00fcl\u00fc ile tegayy\u00fcr edemedi\u011finin s\u0131rr\u0131n\u0131 beyan eder. Ve ezan\u0131n faidesi, yaln\u0131z bir k\u00f6y ahalisini namaza davet de\u011fil, belki k\u00e2inat saray\u0131nda mevcudata kar\u015f\u0131 umum mahl\u00fbkat nam\u0131na bir il\u00e2n-\u0131 Tevhid oldu\u011funu beyan eder. <\/span><\/p>\n

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<\/span>\u0130K\u0130NC\u0130 R\u0130SALE OLAN \u0130K\u0130NC\u0130 KISIM <\/span><\/p>\n

<\/span>\u0634\u064e\u0647\u0652\u0631\u064f \u0631\u064e\u0645\u064e\u0636\u064e\u0627\u0646\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u0649 \u0627\u064f\u0646\u0652\u0632\u0650\u0644\u064e \u0641\u0650\u064a\u0647\u0650 \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0622\u0646\u064f \u0647\u064f\u062f\u064b\u0649 \u0644\u0650\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0648\u064e \u0628\u064e\u064a\u0651\u0650\u0646\u064e\u0627\u062a\u064d \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0647\u064f\u062f\u064e\u0649 \u0648\u064e \u0627\u0644\u0652\u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u0650<\/span> \u00e2yetinin bir s\u0131rr\u0131n\u0131, s\u0131yam-\u0131 Ramazan\u0131n yetmi\u015f hikmetlerinden dokuz hikmetinin beyan\u0131yla o s\u0131rr-\u0131 az\u00eemi tefsir ediyor. O dokuz hikmet, o kadar hakik\u00ee ve kuvvetli ve cazibedard\u0131rlar ki; m\u00fcsl\u00fcman olmayan da onlar\u0131 g\u00f6rse, oru\u00e7 tutmak i\u00e7in b\u00fcy\u00fck bir i\u015ftiyak ve bir hevese gelir. Kendine m\u00fcsl\u00fcman deyip oru\u00e7 tutmayanlar\u0131n, bu hikmetlere kar\u015f\u0131, hac\u00e2let ve hatalar\u0131ndan ezilmeleri l\u00e2z\u0131mgelir. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc R\u0130SALE OLAN \u00dc\u00c7\u00dcNC\u00dc KISIM <\/span><\/p>\n

<\/span>Kur’an-\u0131 Mu’ciz-\u00fcl Beyan’\u0131n enva’-\u0131 i’caz\u0131ndan g\u00f6z ile g\u00f6r\u00fcnecek k\u0131sm\u0131n\u0131n be\u015f-alt\u0131 vechinden bir vechini, yeni bir Kur’an\u0131 yazmakla g\u00f6stermeye dairdir. Lillahilhamd, \u00f6yle bir Kur’an yaz\u0131ld\u0131. \u00dcmmet\u00e7e H\u00e2f\u0131z Osman hatt\u0131yla makbul Kur’an\u0131n ayn\u0131 sahifelerini ve sat\u0131rlar\u0131n\u0131 muhafaza etmekle beraber; lafzullah, mecmu’ Kur’anda ikibin sekizy\u00fcz alt\u0131 defa tekerr\u00fcr etti\u011fi halde; n\u00e2dir ve n\u00fckteli m\u00fcstesnalar hari\u00e7 kal\u0131p, m\u00fcteb\u00e2kisi tevafuk etti\u011fini anlad\u0131k, sahife ve sat\u0131rlar\u0131n\u0131 ta\u011fyir etmedik. Yaln\u0131z biz tanzim ettik. O tanzimden h\u00e2rika bir tevafuk tezah\u00fcr etti. Yazd\u0131\u011f\u0131m\u0131z Kur’an\u0131n par\u00e7alar\u0131n\u0131 bir k\u0131s\u0131m ehl-i kalb g\u00f6rm\u00fc\u015f, Levh-i Mahfuz hatt\u0131na yak\u0131n oldu\u011funu kabul etmi\u015fler. Bu risale ise; tevafukat-\u0131 Kur’aniyeye dair oldu\u011fu m\u00fcnasebetiyle, s\u0131rf bir i\u015faret-i gaybiye olarak, hi\u00e7birimizin haberimiz olmadan, ibtida te’lif ve birinci tesvidinde onbir “Kur’an” kelimesi; birtek sahifede, birer sat\u0131rda, bir s\u0131rada hatt-\u0131 m\u00fcstakim ile tevafuklar\u0131, tevafuk-u Kur’aniyedeki lem’a-i i’caziyenin bir \u015fua\u0131 \u015fu risalede bu h\u00e2rika letafeti g\u00f6sterdi\u011fini, g\u00f6renlere kanaat geldi. <\/span><\/p>\n

<\/span>Bu \u00dc\u00e7\u00fcnc\u00fc K\u0131sm\u0131n m\u00fcteb\u00e2ki mes’eleleri ile D\u00f6rd\u00fcnc\u00fc K\u0131s\u0131m tevafukata dair oldu\u011fu i\u00e7in, tevafukata dair olan fihriste ile iktifa edilmi\u015ftir. <\/span><\/p>\n

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<\/span>D\u00d6RD\u00dcNC\u00dc KISIM OLAN D\u00d6RD\u00dcNC\u00dc R\u0130SALE <\/span><\/p>\n

<\/span>“\u00dc\u00e7 N\u00fckte”dir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 N\u00dcKTE: Kur’anda, “Kur’an” kelimesinin \u00e7ok s\u0131rlar\u0131ndan bir s\u0131rr\u0131n\u0131, altm\u0131\u015fdokuz \u00e2y\u00e2t-\u0131 az\u00eemede latif ve manidar sahifeler arkas\u0131nda birbirine tevafukla bakt\u0131klar\u0131n\u0131 ve o \u00e2y\u00e2t-\u0131 az\u00eemenin manen birbirinin hakikat\u0131n\u0131 te’yid ettiklerini g\u00f6stermek ve tilavet-i Kur’an sevab\u0131n\u0131 ve zikir faziletini ve tefekk\u00fcr ub\u00fbdiyetini birden kazanmak isteyenlere, evrad nev’inden gayet g\u00fczel bir hizb-i Kur’an\u00ee olarak yaz\u0131lm\u0131\u015ft\u0131r. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 N\u00dcKTE: Kur’an-\u0131 Hak\u00eem’de “Resul” kelimesinin tekrar\u0131ndaki esrar\u0131n tevafuk cihetiyle birisine i\u015faret i\u00e7in, y\u00fcz altm\u0131\u015f \u00e2y\u00e2ttaki “Resul” kelimesi birbirine tevafukla manidar bakmas\u0131 gibi; (H\u00e2\u015fiye) o y\u00fcz altm\u0131\u015f muazzam \u00e2yetler de birbirine bak\u0131yor. Birbirini te’yid ve isbat etti\u011fine i\u015fareten ve Kur’andan hem k\u0131raet, hem zikir, hem fikir olmak \u00fczere bir hizb-i mahsustur. Kendine \u00e2l\u00ee ve tatl\u0131 ve \u00e7ok k\u0131ymetli ve \u00e7ok faziletli bir vird arzu edenlere m\u00fchim bir virddir. <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye): Bu risalenin, o mukaddes iki kelimenin i’caz\u00ee tevafuklar\u0131ndan bahsi ayn-\u0131 hakikat oldu\u011funa delil, o d\u00f6rd\u00fcnc\u00fc risalede b\u00fct\u00fcn o iki kelimenin tevafuk etmesidir. Herbir \u00e2yet ayr\u0131 ve sat\u0131r ba\u015f\u0131nda yaz\u0131lmas\u0131ndan, umum o iki mukaddes kelimeler tevafuk etmi\u015flerdir. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc N\u00dcKTE: Lafzullah’\u0131n ikibin sekizy\u00fcz alt\u0131 defa zikrinin \u00e7ok n\u00fckteleri var. \u0130’caz-\u0131 Kur’an\u0131n \u00e7ok \u015fualar\u0131n\u0131 g\u00f6steriyor. Bu \u00dc\u00e7\u00fcnc\u00fc N\u00fckte de, onun d\u00f6rt \u015fua-\u0131 i’caz\u0131n\u0131 g\u00f6sterir. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 R\u0130SALE OLAN BE\u015e\u0130NC\u0130 KISIM <\/span><\/p>\n

<\/span> <\/span><\/span>\u0627\u064e\u0644\u0644\u0651\u0647\u064f \u0646\u064f\u0648\u0631\u064f \u0627\u0644\u0633\u0651\u064e\u0645\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0652\u0644\u0627\u064e\u0631\u0652\u0636\u0650 \u0645\u064e\u062b\u064e\u0644\u064f \u0646\u064f\u0648\u0631\u0650\u0647\u0650 \u0643\u064e\u0645\u0650\u0634\u0652\u0643\u064e\u0627\u0629\u064d \u0641\u0650\u064a\u0647\u064e\u0627 \u0645\u0650\u0635\u0652\u0628\u064e\u0627\u062d\u064c \u064e\u0627\u0652\u0644\u0645\u0650\u0635\u0652\u0628\u064e\u0627\u062d\u064f \u0641\u0650\u0649 \u0632\u064f\u062c\u064e\u0627\u062c\u064e\u0629\u064d \u0627\u064e\u0644\u0632\u0651\u064f\u062c\u064e\u0627\u062c\u064e\u0629\u064f \u0643\u064e\u0627\u064e\u0646\u0651\u064e\u0647\u064e\u0627 \u0643\u064e\u0648\u0652\u0643\u064e\u0628\u064c \u062f\u064f\u0631\u0650\u0651\u0649\u0651\u064c \u064a\u064f\u0648\u0642\u064e\u062f\u064f<\/span> <\/span> <\/span><\/p>\n

(ilh-\u00e2yet…) \u00e2yet-i p\u00fcr-envar\u0131n\u0131n \u00e7ok envar-\u0131 esrar\u0131ndan g\u00fczel bir nuru, Ramazan-\u0131 \u015eerifte bir halet-i ruhaniyyede, m\u00fchim bir seyahat-\u0131 kalbiyyede <\/span>g\u00f6r\u00fcnm\u00fc\u015f ve bir derece bu risalede beyan edilmi\u015ftir. Bu risale k\u00fc\u00e7\u00fckt\u00fcr, fakat \u00e7ok nurlu ve ehemmiyetlidir. <\/span><\/p>\n

<\/span>ALTINCI R\u0130SALE OLAN ALTINCI KISIM <\/span><\/p>\n

<\/span> <\/span>\u0648\u064e\u0644\u0627\u064e<\/span> <\/span>\u062a\u064e\u0631\u0652\u0643\u064e\u0646\u064f\u0648\u0627<\/span> <\/span>\u0627\u0650\u0644\u064e\u0649<\/span> <\/span>\u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e<\/span> <\/span>\u0638\u064e\u0644\u064e\u0645\u064f\u0648\u0627<\/span> <\/span>\u0641\u064e\u062a\u064e\u0645\u064e\u0633\u0651\u064e\u0643\u064f\u0645\u064f<\/span> <\/span>\u0627\u0644\u0646\u0651\u064e\u0627\u0631\u064f<\/span> \u00e2yetinin m\u00fchim bir s\u0131rr\u0131n\u0131 ve az\u00eem bir hakikat\u0131n\u0131; ins ve cin \u015feytanlar\u0131n\u0131n ve m\u00fcsl\u00fcmanlar i\u00e7ine girmi\u015f m\u00fclhidlerin ve m\u00fcnaf\u0131klar\u0131n alt\u0131 desiseleriyle alt\u0131 cihetten h\u00fccumlar\u0131n\u0131 alt\u0131 hakikatla sed ve reddetmekle, o s\u0131rr-\u0131 az\u00eemi tefsir ediyor. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 DES\u0130SELER\u0130: Kur’an h\u00e2dimlerini hubb-u c\u00e2h vas\u0131tas\u0131yla aldatmalar\u0131na mukabil, gayet mukni’ ve kat’\u00ee bir cevapla susturur. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 DES\u0130SELER\u0130: Korku damar\u0131yla, ehl-i hakk\u0131 haktan \u00e7evirmelerine kar\u015f\u0131, gayet g\u00fczel ve kat’\u00ee bir cevapla tardedilir. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc DES\u0130SELER\u0130: Tama’ ve h\u0131rs cihetiyle, ehl-i hidayeti hizmet-i Kur’aniyeden vaz ge\u00e7irmelerine kar\u015f\u0131, gayet parlak ve kat’\u00ee bir cevapla reddedilir. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc DES\u0130SELER\u0130: Asabiyet-i milliyeyi tahrik etmek suretinde, hakik\u00ee din karde\u015flerinin ve hizmet-i Kur’aniyede samim\u00ee arkada\u015flar\u0131n\u0131n i\u00e7ine yabanilik ve ihtilaf atmak ve \u00fcstadlar\u0131ndan so\u011futmalar\u0131na mukabil, gayet m\u00fchim ve kat’\u00ee \u00f6yle bir cevabd\u0131r ki; \u015feytan-\u0131 ins\u00eeyi tamam\u0131yla susturdu\u011fu gibi, sahtek\u00e2r milliyet\u00e7ilerin maskelerini y\u0131rtarak, \u00f6yleler milletin d\u00fc\u015fmanlar\u0131 olduklar\u0131n\u0131 ve hakik\u00ee milliyetperverler kimler oldu\u011funu g\u00f6sterir. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 DES\u0130SELER\u0130: \u0130nsan\u0131n en za\u00eef damar\u0131 olan enaniyetini tahrik edip, ehl-i hakk\u0131 haks\u0131zl\u0131\u011fa sevketmek ve ehl-i ittihad\u0131 ihtilafa d\u00fc\u015f\u00fcrmelerine mukabil, kuvvetli ve eneleri susturacak bir cevap verilmi\u015ftir. <\/span><\/p>\n

<\/span>ALTINCI DES\u0130SELER\u0130: Tenbellik ve tenperverlik ve vazifedarl\u0131k damar\u0131ndan istifade suretiyle, Kur’an \u015fakirdlerinin gayretlerini, sadakatlar\u0131n\u0131, ihl\u00e2slar\u0131n\u0131 <\/span>zedelemek suretindeki h\u00fccumlar\u0131na kar\u015f\u0131 bir cevapt\u0131r. \u00c2hirinde, umum cevablar\u0131n h\u00fcl\u00e2sas\u0131 olan \u015fu iki \u00e2yet ile, Kur’an-\u0131 Mu’ciz-\u00fcl Beyan mu’cizane cevab veriyor: <\/span><\/p>\n

<\/span>*<\/span>\u064a\u064e\u0627 \u0627\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0627\u0635\u0652\u0628\u0650\u0631\u064f\u0648\u0627 \u0648\u064e\u0635\u064e\u0627\u0628\u0650\u0631\u064f\u0648\u0627 \u0648\u064e\u0631\u064e\u0627\u0628\u0650\u0637\u064f\u0648\u0627 \u0648\u064e\u0627\u062a\u0651\u064e\u0642\u064f\u0648\u0627 \u0627\u0644\u0644\u0651\u0647\u064e \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0643\u064f\u0645\u0652 \u062a\u064f\u0641\u0652\u0644\u0650\u062d\u064f\u0648\u0646\u064e <\/span>{<\/span> \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u0634\u0652\u062a\u064e\u0631\u064f\u0648\u0627 \u0628\u0650\u0622\u064a\u064e\u0627\u062a\u0650\u0649 \u062b\u064e\u0645\u064e\u0646\u064b\u0627 \u0642\u064e\u0644\u0650\u064a\u0644\u0627\u064b<\/span><\/span> <\/span><\/p>\n

<\/span>\u015eu risalenin \u00e2hirinde; iki yaprakta yaz\u0131ld\u0131ktan sonra g\u00f6r\u00fclm\u00fc\u015f, ihtiyars\u0131z kendi kendine gelen latif ve zarif bir tevafuktur ki, s\u0131k\u0131nt\u0131l\u0131 esaretimin tam dokuzuncu senesinde te’lif edilen \u015fu risalenin \u00e2hirinde, Yirmidokuzuncu Mektub’un bahsinde yirmidokuz n\u00fckte bulunmas\u0131 ve dokuz k\u0131s\u0131m olmas\u0131 ve bu risale fihristesinde dokuz defa “dokuz” lafz\u0131 ile o mektubtan bahsedilmesi ve Birinci K\u0131s\u0131m dokuz n\u00fckte olmas\u0131; ve Ramazan\u0131n, burada i\u015faret edilen ve \u0130kinci K\u0131s\u0131m’da mezk\u00fbr hikmetleri dokuz bulunmas\u0131; ve burada i\u015faret edilen ve D\u00f6rd\u00fcnc\u00fc K\u0131s\u0131m’da mezk\u00fbr “Kur’an” kelimesine dair \u00e2yetlerin altm\u0131\u015fdokuz etmesi; ve Kur’an kelimesi de bu mebhasta yirmidokuz gelmesi ve lafzullah dahi dokuz olmas\u0131; ve bu risale de yirmidokuz sahifede tamam olmas\u0131 cihetiyle, dokuz defa dokuzlar birbirine tevafuk ederek \u00e7ok \u015firin d\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu risalenin dahi, s\u0131rr-\u0131 tevafuktan k\u00fc\u00e7\u00fck, fakat parlak bir hissesi var oldu\u011funu g\u00f6sterir. Bu dokuz defa dokuzlar\u0131n s\u0131rr\u0131n\u0131n, dokuzuncu sene-i esaretimde zuhuru ise, in\u015f\u00e2allah esaretin dokuzuncu senesinde bitece\u011fine i\u015far\u00ee bir be\u015farettir. Dokuzuncu sene-i esaretimde s\u0131k\u0131nt\u0131dan o sene dokuz di\u015fim d\u00fc\u015ft\u00fcler; o m\u00fcnasebetle Isparta’ya me’zuniyetle gitmek o senede oldu. Hem latif bir tevafuktur; bu par\u00e7a dahi, bu sahifede (H\u00e2\u015fiye) dokuz, ondokuz defa gelmi\u015ftir. Hem fihristenin D\u00f6rd\u00fcnc\u00fc K\u0131sm\u0131nda ve bu \u0130kinci K\u0131sm\u0131n baz\u0131 n\u00fcshalar\u0131nda, a\u015fa\u011f\u0131daki g\u00f6sterilen tevafuk vard\u0131r. <\/span><\/p>\n

______________________________ <\/span><\/p>\n

<\/span>(H\u00e2\u015fiye): As\u0131l n\u00fcshas\u0131na g\u00f6redir. <\/span><\/p>\n

Umum elif y\u00fcz ondokuz, umum risaleler dahi y\u00fcz ondokuzdur. Demek elifler de bir nevi fihristeye i\u015farettir. <\/span><\/p>\n

<\/span>ALTINCI KISIM OLAN ALTINCI R\u0130SALEN\u0130N ZEYL\u0130 <\/span><\/p>\n

<\/span>\u0628\u0650\u0633\u0652\u0645\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u0646\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0650\u064a\u0645\u0650<\/span> <\/span><\/p>\n

<\/span>\u0648\u064e\u0645\u064e\u0627 \u0644\u064e\u0646\u064e\u0627 \u0627\u064e\u0644\u0627\u0651\u064e \u0646\u064e\u062a\u064e\u0648\u064e\u0643\u0651\u064e\u0644\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0642\u064e\u062f\u0652 \u0647\u064e\u062f\u064e\u064a\u0646\u064e\u0627 \u0633\u064f\u0628\u064f\u0644\u064e\u0646\u064e\u0627 \u0648\u064e\u0644\u064e\u0646\u064e\u0635\u0652\u0628\u0650\u0631\u064e\u0646\u0651\u064e \u0639\u064e\u0644\u064e\u0649 \u0645\u064e\u0627 \u0622\u0630\u064e\u064a\u0652\u062a\u064f\u0645\u064f\u0648\u0646\u064e\u0627 \u0648\u064e\u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650 \u0641\u064e\u0644\u0652\u064a\u064e\u062a\u064e\u0648\u064e\u0643\u0651\u064e\u0644\u0650 \u0627\u0652\u0644\u0645\u064f\u062a\u064e\u0648\u064e\u0643\u0650\u0651\u0644\u064f\u0648\u0646\u064e<\/span> <\/span><\/p>\n

\u00e2yetinin s\u0131rr\u0131na istinaden, d\u00fcnyan\u0131n hi\u00e7bir us\u00fbl ve kanununa tatbik edilmeyen, vicdans\u0131z insanlar\u0131n bize kar\u015f\u0131 tecav\u00fczat\u0131na sab\u0131r ile ve Hakk’a tevekk\u00fcl ile beraber; istikbalde gelecek nefret ve tahkirden sak\u0131nmak i\u00e7in ve istikbal as\u0131rlar\u0131, bu asr\u0131n s\u00eemas\u0131na ve gayretsiz adamlar\u0131n y\u00fczlerine “Tuh!” dedikleri zaman, t\u00fck\u00fcr\u00fckleri y\u00fcz\u00fcm\u00fcze gelmemek i\u00e7in veya silmek i\u00e7in yaz\u0131lm\u0131\u015f bir layihad\u0131r. Ve Avrupa’n\u0131n insaniyetperver maskesi alt\u0131nda sa\u011f\u0131r kulaklar\u0131n\u0131 \u00e7\u0131nlatmak ve bu vicdans\u0131z gaddarlar\u0131 bize musallat eden o insafs\u0131z zalimlerin g\u00f6rmeyen g\u00f6zlerine sokmak ve bu as\u0131rda, y\u00fczbin cihetten “Ya\u015fas\u0131n Cehennem!” dedirten mimsiz medeniyetperestlerin ba\u015flar\u0131na vurmak i\u00e7in yaz\u0131lm\u0131\u015f bir arzuhal ve ehl-i ilhad ve bid’at\u00e7\u0131lar\u0131 ilzam ve isk\u00e2t edecek “Alt\u0131 Sual”dir. <\/span><\/p>\n

<\/span>YED\u0130NC\u0130 KISIM: \u0130\u015eARAT-I SEB’A <\/span><\/p>\n

<\/span>\u0628\u0650\u0633\u0652\u0645\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u0646\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0650\u064a\u0645\u0650<\/span> <\/span><\/p>\n

\u0641\u064e\u0622\u0645\u0650\u0646\u064f\u0648\u0627 \u0628\u0650\u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0631\u064e\u0633\u064f\u0648\u0644\u0650\u0647\u0650 \u0627\u0644\u0646\u0651\u064e\u0628\u0650\u0649\u0650\u0651 \u0627\u0652\u0644\u0627\u064f\u0645\u0651\u0650\u0649\u0650\u0651 \u0627\u0644\u0651\u064e\u0630\u0650\u0649 \u064a\u064f\u0624\u0652\u0645\u0650\u0646\u064f \u0628\u0650\u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0643\u064e\u0644\u0650\u0645\u064e\u0627\u062a\u0650\u0647\u0650 \u0648\u064e\u0627\u062a\u0651\u064e\u0628\u0650\u0639\u064f\u0648\u0647\u064f \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0647\u0652\u062a\u064e\u062f\u064f\u0648\u0646\u064e <\/span>*<\/span> \u064a\u064f\u0631\u0650\u064a\u062f\u064f\u0648\u0646\u064e \u0627\u064e\u0646\u0652 \u064a\u064f\u0637\u0652\u0641\u0650\u0626\u064f\u0648\u0627 \u0646\u064f\u0648\u0631\u064e \u0627\u0644\u0644\u0651\u0647\u0650 \u0650\u0628\u0627\u064e\u0641\u0652\u0648\u064e\u0627\u0647\u0650\u0647\u0650\u0645\u0652 \u0648\u064e\u064a\u064e\u0627\u0652\u0628\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u064f \u0627\u0650\u0644\u0627\u0651\u064e \u0627\u064e\u0646\u0652 \u064a\u064f\u062a\u0650\u0645\u0651\u064e \u0646\u064f\u0648\u0631\u064e\u0647\u064f \u0648\u064e\u0644\u064e\u0648\u0652 \u0643\u064e\u0631\u0650\u0647\u064e \u0627\u0644\u0652\u0643\u064e\u0627\u0641\u0650\u0631\u064f\u0648\u0646\u064e<\/span> <\/span><\/p>\n

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

\u00e2yetlerinin bir s\u0131rr\u0131n\u0131 ve m\u00fchim bir hakikat\u0131n\u0131 “Yedi \u0130\u015faret” ile ve yedi m\u00fchim suale yedi kat’\u00ee ve kuvvetli cevapla tefsir ediyor. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 SUAL: “Ecnebilerden ihtida edenler, kendi dilleriyle \u015feair-i \u0130sl\u00e2miyeyi terc\u00fcme ediyorlar. \u00c2lem-i \u0130sl\u00e2m\u0131n onlara kar\u015f\u0131 s\u00fck\u00fbtu ve itiraz etmemesi, cevaz-\u0131 \u015fer’\u00ee oldu\u011funu g\u00f6stermez mi?” diyen ehl-i bid’at\u0131n sualine kar\u015f\u0131, gayet kat’\u00ee ve kuvvetli bir cevapd\u0131r. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130S\u0130: “Firenklerdeki ink\u0131labc\u0131lar ve feylesoflar, Katolik mezhebinde ink\u0131lab yapmakla terakki ettiklerinden, acaba \u0130sl\u00e2miyette b\u00f6yle bir ink\u0131lab-\u0131 din\u00ee olamaz m\u0131?” diyen ehl-i bid’at\u0131n sualine kar\u015f\u0131; gayet kat’\u00ee, z\u00e2hir ve b\u00e2hir ve m\u00fcskit bir cevapd\u0131r. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dcS\u00dc: “Avrupa, taassubu b\u0131rakt\u0131ktan sonra terakki etti\u011finden, biz de taassubu b\u0131raksak daha iyi olmaz m\u0131?” diyen ehl-i bid’at ve sefahetin sualine kar\u015f\u0131, gayet m\u00fcskit ve mukni’ ve mant\u0131k\u00ee bir cevapd\u0131r. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dcS\u00dc: “Za’fa u\u011frayan \u0130sl\u00e2miyeti takviye niyetiyle, kuvvetli olan milliyete mezcetmek ve secaya-y\u0131 milliyeyi \u015feair-i \u0130sl\u00e2miye ile kuvvetle\u015ftirmek bu as\u0131rda daha iyi olmaz m\u0131?” diyen dessas ehl-i d\u00fcnyan\u0131n bu m\u00fcdhi\u015f sualine kar\u015f\u0131, gayet metin bir cevapd\u0131r. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130S\u0130: “Bu kadar heyet-i i\u00e7timaiye-i be\u015feriye fesada girmi\u015f ve hissiyat-\u0131 diniye za\u00eefle\u015fmi\u015f ve \u015fahs\u00ee dehalar ve harek\u00e2t, cemaat\u0131n \u015fahs-\u0131 manev\u00eesinin icraat\u0131na ma\u011flub d\u00fc\u015fm\u00fc\u015f bir zamanda, nas\u0131l rivayet-i sahihada denildi\u011fi gibi, birka\u00e7 sene zarf\u0131nda, Mehdi d\u00fcnyay\u0131 \u0131slah edecek? Halbuki b\u00fct\u00fcn i\u015fi h\u00e2rika olup ve birka\u00e7 nebinin mu’cizat\u0131 da beraber olsa, yine \u0131slah\u0131 pek m\u00fc\u015fkil g\u00f6r\u00fcn\u00fcyor.” diye, ehl-i tenkidin sualine kar\u015f\u0131, gayet kav\u00ee bir cevapd\u0131r. <\/span><\/p>\n

<\/span>ALTINCISI: \u00c2hirzamanda Hazret-i Mehdi’nin S\u00fcfyan\u00ee komitesine galebesi, Hazret-i \u0130sa Aleyhissel\u00e2m’\u0131n Deccal komitesini da\u011f\u0131tmas\u0131 ve \u015feriat-\u0131 \u0130sl\u00e2miyeye tebaiyetine dairdir. <\/span><\/p>\n

<\/span>YED\u0130NC\u0130S\u0130: “M\u00fctefekkir\u00een-i \u0130sl\u00e2miye, Avrupa’n\u0131n d\u00fcsturlar\u0131n\u0131 ve fennin kanunlar\u0131n\u0131 bir derece kabul edip, onlar\u0131n us\u00fbl\u00fcyle onlara kar\u015f\u0131 \u0130sl\u00e2miyeti m\u00fcdafaa ettikleri halde -sen de eskiden b\u00f6yle yap\u0131yordun- \u015fimdi neden b\u00fct\u00fcn b\u00fct\u00fcn ba\u015fka bir \u00e7\u0131\u011f\u0131r a\u00e7\u0131p, felsefeyi k\u00f6k\u00fcnden vuruyorsun? Ve f\u00fcnun-u m\u00fcsbete dedikleri us\u00fbllerinin, Kur’an\u0131n d\u00fcsturlar\u0131na nazaran pek sath\u00ee kald\u0131\u011f\u0131n\u0131 g\u00f6steriyorsun?” diye \u00e7oklar\u0131 taraf\u0131ndan gelen suale kar\u015f\u0131, gayet hak ve hakikatl\u0131 bir cevapd\u0131r. <\/span><\/p>\n

<\/span>SEK\u0130Z\u0130NC\u0130 KISIM OLAN RUMUZAT-I SEMAN\u0130YE <\/span><\/p>\n

<\/span>“Sekiz Remiz”dir, yani sekiz k\u00fc\u00e7\u00fck risaledir. \u015eu remizlerin esas\u0131, \u0130lm-i Cifr’in m\u00fchim bir d\u00fcsturu ve ul\u00fbm-u hafiyenin m\u00fchim bir anahtar\u0131 ve bir k\u0131s\u0131m esrar-\u0131 gaybiye-i Kur’aniyenin m\u00fchim bir miftah\u0131 olan tevafuktur. \u0130leride m\u00fcstakillen ne\u015fredilece\u011finden buraya dercedilmedi. <\/span><\/p>\n

<\/span>DOKUZUNCU KISIM OLAN DOKUZUNCU R\u0130SALE <\/span><\/p>\n

<\/span>Turuk-u velayet hakk\u0131nda “Dokuz Telvih”tir ki, Telvihat-\u0131 Tis’a nam\u0131yla m\u00e2ruf bir risaledir. <\/span><\/p>\n

<\/span>B\u0130R\u0130NC\u0130 TELV\u0130H: Tar\u00eekat\u0131n s\u0131rr\u0131n\u0131 ve Mi’rac-\u0131 Ahmediyenin (A.S.M.) s\u00e2yesi alt\u0131nda kalb aya\u011f\u0131yla bir seyr-i s\u00fcl\u00fbk-u ruhan\u00ee neticesinde; zevk\u00ee ve h\u00e2l\u00ee ve bir derece \u015fuhud\u00ee hakaik-i \u00eemaniye ve Kur’aniyeye mazhariyet oldu\u011funu beyan edip, insan\u0131n mahiyet-i c\u00e2mias\u0131nda ak\u0131l nas\u0131lki hadsiz f\u00fcnuna istidad\u0131 ve \u0131tt\u0131la\u0131 cihetiyle mahiyeti inki\u015faf etmi\u015f ve o suretle i\u015flettirilmi\u015f, kalb dahi onun gibi, bu \u00e2lemin bir harita-i maneviyesi ve \u00e7ok kemal\u00e2t\u0131n bir \u00e7ekirde\u011fi h\u00fckm\u00fcnde oldu\u011fundan; tar\u00eekat cihetiyle onu i\u015flettirmek ve kemal\u00e2t\u0131na sevketmek oldu\u011funu isbat eder. <\/span><\/p>\n

<\/span>\u0130K\u0130NC\u0130 TELV\u0130H: Kalbin i\u015flemesi, zikir ve tefekk\u00fcrle oldu\u011funu ve i\u015flemesinin mehasininden hayat-\u0131 d\u00fcnyeviyenin med\u00e2r-\u0131 saadeti olan birisini beyan eder. <\/span><\/p>\n

<\/span>\u00dc\u00c7\u00dcNC\u00dc TELV\u0130H: Velayet, bir h\u00fcccet-i risalet; ve tar\u00eekat, bir b\u00fcrhan-\u0131 \u015feriat oldu\u011funu ve onun k\u0131ymetini takdir etmeyen, ne kadar hasarete d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc beyan eder. <\/span><\/p>\n

<\/span>D\u00d6RD\u00dcNC\u00dc TELV\u0130H: Meslek-i velayet \u00e7ok kolay olmakla beraber \u00e7ok m\u00fc\u015fkil\u00e2tl\u0131, \u00e7ok k\u0131sa olmakla beraber \u00e7ok uzun, \u00e7ok k\u0131ymetdar olmakla beraber \u00e7ok hatarl\u0131, \u00e7ok geni\u015f olmakla beraber \u00e7ok dar oldu\u011funu ve \u00e2f\u00e2k\u00ee ve enf\u00fcs\u00ee iki yol ile s\u00fcl\u00fbk edildi\u011fini beyan eder. <\/span><\/p>\n

<\/span>BE\u015e\u0130NC\u0130 TELV\u0130H: Vahdet-\u00fcl V\u00fccud ve Vahdet-\u00fc\u015f \u015euhud’un mahiyetini beyan ederek, ehl-i sahv\u0131n ve ehl-i veraset-i n\u00fcb\u00fcvvetin \u00e2l\u00ee me\u015frebinin r\u00fcchaniyetini isbat eder. <\/span><\/p>\n

<\/span>ALTINCI TELV\u0130H: Velayet yollar\u0131 i\u00e7inde en g\u00fczeli ve en m\u00fcstakimi, S\u00fcnnet-i Seniyeye ittiba oldu\u011funu ve velayetin esaslar\u0131n\u0131n en m\u00fchimmi, ihl\u00e2s; ve en keskin kuvveti, muhabbet oldu\u011funu beyan ederek; bu d\u00fcnya d\u00e2r-\u00fcl hizmet oldu\u011fundan ve d\u00e2r-\u0131 \u00fccret ve m\u00fck\u00e2fat olmad\u0131\u011f\u0131ndan, tar\u00eekat\u0131n lezaizini ve ezvak ve keramat\u0131n\u0131 kasden taleb etmemek l\u00e2z\u0131m geldi\u011fini beyan eder. <\/span><\/p>\n

<\/span>YED\u0130NC\u0130 TELV\u0130H: Tar\u00eekat ve hakikat, \u015feriat\u0131n h\u00e2dimlerinden oldu\u011funu; tar\u00eekat ve hakikat\u0131n en y\u00fcksek mertebeleri, \u015feriat\u0131n c\u00fcz’leri bulundu\u011funu; tar\u00eekat ve hakikat, vesilelikten \u00e7\u0131kmamak ve daima \u015feriata tebaiyette kalmak l\u00fczumunu beyan edip, “S\u00fcnnet-i Seniye ve ahk\u00e2m-\u0131 \u015feriat haricinde evliya bulunabilir mi?” diye suale, merak-aver bir cevap verir. <\/span><\/p>\n

<\/span>SEK\u0130Z\u0130NC\u0130 TELV\u0130H: Tar\u00eekat\u0131n sekiz varta-i m\u00fchimmesini beyan eder. <\/span><\/p>\n

<\/span>DOKUZUNCU TELV\u0130H: Tar\u00eekat\u0131n pek \u00e7ok semerat\u0131ndan gayet \u015firin ve g\u00fczel dokuz adedini beyan eder. <\/span><\/p>\n

<\/span>Bu risale ehl-i tar\u00eek olana ve olmayana bir iksir-i azamd\u0131r ve bir tiryak-\u0131 enfa’d\u0131r. <\/span><\/p>\n

<\/span>ZEYL <\/span><\/p>\n

<\/span>En k\u0131sa ve selim ve en m\u00fcstakim bir tar\u00eek\u0131n esas\u0131n\u0131 “D\u00f6rt Hatve” nam\u0131yla, tezkiye-i nefsin ve tekemm\u00fcl-\u00fc ruhun med\u00e2r\u0131 olan d\u00f6rt m\u00fchim dersi veriyor. <\/span><\/p>\n

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

<\/span>OTUZUNCU MEKTUB<\/a> <\/span><\/p>\n

<\/span>Matbu’, Arab\u00ee “\u0130\u015farat-\u00fcl \u0130’caz Tefsiri”dir. <\/span><\/p>\n

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

OTUZB\u0130R\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Otuzbir Lem’ad\u0131r. <\/span><\/p>\n

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

OTUZ\u0130K\u0130NC\u0130 MEKTUB<\/a> <\/span><\/p>\n

<\/span>Kendi kendine manzum tarz\u0131n\u0131 alan matbu’ “Lemaat” risalesidir. Ayn\u0131 zamanda “Otuzikinci Lem’a” olup, S\u00f6zler Mecmuas\u0131n\u0131n \u00e2hirinde ne\u015fredilmi\u015ftir. <\/span><\/p>\n

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

<\/span>OTUZ\u00dc\u00c7\u00dcNC\u00dc MEKTUB<\/a> <\/span><\/p>\n

<\/span>M\u00e2rifet-i \u0130l\u00e2hiyeye pencereler a\u00e7an “Otuz\u00fc\u00e7 Pencereli Risale” olup, bir cihette “Otuz\u00fc\u00e7\u00fcnc\u00fc S\u00f6z” oldu\u011fundan S\u00f6zler Mecmuas\u0131nda ne\u015fredilmi\u015f, buraya dercedilmemi\u015ftir. <\/span><\/p>\n

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

\u0130\u015eARAT-I GAYB\u0130YE HAKKINDA B\u0130R TAKR\u0130Z<\/a> <\/span><\/p>\n

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

HAK\u0130KAT \u00c7EK\u0130RDEKLER\u0130<\/a> <\/span><\/p>\n

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

Medine-i M\u00fcnevvere’de bulunan m\u00fchim bir \u00e2limin Risale-i Nur hakk\u0131nda yazd\u0131\u011f\u0131 bir manzume<\/a> <\/span><\/p>\n

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

Oniki sene evvel yaz\u0131lm\u0131\u015f ve Sikke-i Tasdik-i Gayb\u00ee Mecmuas\u0131nda dercedilmi\u015f m\u00fchim bir mektubdan bir par\u00e7ad\u0131r<\/a> <\/span><\/p>\n

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

B\u0130R\u0130NC\u0130 MEKTUB D\u00f6rt sualin cevab\u0131d\u0131r. B\u0130R\u0130NC\u0130 SUAL: Hazret-i H\u0131z\u0131r’\u0131n hayat\u0131 hakk\u0131nda ve o m\u00fcnasebetle hayat\u0131n be\u015f mertebesini gayet g\u00fczel ve mukni’ bir tarzda beyan eder. \u0130K\u0130NC\u0130 SUAL: \u0627\u064e\u0644\u0651\u064e\u0630\u0650\u0649 \u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0652\u0644\u0645\u064e\u0648\u0652\u062a\u064e \u0648\u064e\u0627\u0652\u0644\u062d\u064e\u064a\u064e\u0648\u0629\u064e \u00e2yetindeki mevti, nimet suretinde ve mahl\u00fbk oldu\u011funun s\u0131rr\u0131n\u0131 gayet g\u00fczel bir surette isbat eder ki, mevt dahi hayat gibi bir nimet ve hayat gibi […]<\/p>\n","protected":false},"author":100000,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"ngg_post_thumbnail":0,"footnotes":""},"categories":[28],"tags":[86,85,84,87],"class_list":["post-541","post","type-post","status-publish","format-standard","hentry","category-rnk","tag-fihrist","tag-icindekiler","tag-mektubat","tag-ozet"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/posts\/541","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/users\/100000"}],"replies":[{"embeddable":true,"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/comments?post=541"}],"version-history":[{"count":0,"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/posts\/541\/revisions"}],"wp:attachment":[{"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/media?parent=541"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/categories?post=541"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/risaleforum.net\/blog\/wp-json\/wp\/v2\/tags?post=541"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}