Nevzat \u00d6ZT\u00dcRK
\nGe\u00e7en yaz\u0131m\u0131zda Kur\u2019an \u015eairi Mehmet Akif\u2019i anlamaya\/anlatmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131k. \u00d6l\u00fcm y\u0131l d\u00f6n\u00fcm\u00fcnde anm\u0131\u015ft\u0131k. Oysa, 2 Aral\u0131k Vatan \u015eairi Nam\u0131k Kemal\u2019in \u00f6l\u00fcm\u00fcn\u00fcn 130.y\u0131l d\u00f6n\u00fcm\u00fcyd\u00fc.(\u00d6l\u00fcm\u00fc:2 Aral\u0131k 1888). Mehmet Akif\u2019i anmak vefa borcu olarak g\u00f6r\u00fcl\u00fcrken ni\u00e7in Nam\u0131k Kemal an\u0131lmazd\u0131. \u00c7ok de\u011ferli okurlar\u0131m yaz\u0131lar\u0131m\u0131 okuduklar\u0131n\u0131, memnun olduklar\u0131n\u0131 duyduk\u00e7a sorumlulu\u011fumun artt\u0131\u011f\u0131n\u0131n fark\u0131nday\u0131m. Beni uyaran, y\u00f6nlendiren okurlar\u0131ma te\u015fekk\u00fcr ediyorum. Unutulmamal\u0131yd\u0131, Vatan \u015eairi Nam\u0131k Kemal!
\nNam\u0131k Kemal, edebiyat ve d\u00fc\u015f\u00fcnce tarihimizin, hakk\u0131nda en \u00e7ok konu\u015fulan \u015fahsiyetlerinden biridir. O, roman, tiyatro, makale, tenkit ve \u015fiirleriyle d\u00f6neminin insan\u0131 ve d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda yeni ufuklar a\u00e7m\u0131\u015f, yazmakla kalmam\u0131\u015f, bedelini de \u00f6demi\u015ftir.
\nHayat\u0131n\u0131 \u00f6zetledi\u011fimizde ; 21 Aral\u0131k 1840’ta Tekirda\u011f’da d\u00fcnyaya gelen Nam\u0131k Kemal\u2019in as\u0131l ad\u0131 Mehmet Kemal’dir. Babas\u0131, II. Abd\u00fclhamit d\u00f6neminde m\u00fcneccimba\u015f\u0131l\u0131k yapm\u0131\u015f olan Mustafa As\u0131m Bey’dir. Annesini k\u00fc\u00e7\u00fck ya\u015fta yitirince \u00e7ocuklu\u011funu dedesi Abd\u00fcll\u00e2tif Pa\u015fa’n\u0131n yan\u0131nda, Rumeli ve Anadolu’nun \u00e7e\u015fitli kentlerinde ge\u00e7irmi\u015ftir. Bu y\u00fczden d\u00fczenli bir e\u011fitim alamam\u0131\u015f, \u00f6zel hocalardan Arap\u00e7a ve Fars\u00e7a \u00f6\u011frenmi\u015ftir. Osmanl\u0131-Rus Sava\u015f\u0131 (K\u0131r\u0131m Muharebesi) y\u0131llar\u0131nda dedesinin g\u00f6revi dolay\u0131s\u0131yla Kars\u2019tad\u0131r. Destan ruhunun, mill\u00ee serhat ruhunun uyan\u0131\u015f\u0131nda Kars\u2019\u0131n \u00f6nemli yeri vard\u0131r. Nam\u0131k Kemal\u2019in fikir faaliyeti \u015fiirle ba\u015flar, daha Kars\u2019ta iken, ya\u015fl\u0131 bir \u015feyhten Tasavvufu \u00f6\u011frenmi\u015f ve sonra da \u015fiire ba\u015flam\u0131\u015ft\u0131r. \u0130lk hocas\u0131n\u0131n ismi V\u00e2izz\u00e2de Mehmed H\u00e2mid Efendi\u2019dir.
\nDedesinin g\u00f6revi dolay\u0131s\u0131yla bulundu\u011fu Sofya\u2019da, ald\u0131\u011f\u0131 \u00f6zel derslerle d\u00fc\u015f\u00fcnce yan\u0131n\u0131 geli\u015ftirmi\u015f, \u015fiire olan tutkusu da artm\u0131\u015ft\u0131r. Sofya\u2019da takma ad\u0131 \u201cNam\u0131k\u201d\u0131 veren \u015eair E\u015fref Pa\u015fa\u2019d\u0131r. 16 ya\u015f\u0131nda Ni\u015f Kad\u0131s\u0131 Mustafa Rag\u0131p Efendi\u2019nin k\u0131z\u0131 Nesime Han\u0131mla evlenir. Nam\u0131k Kemal, 18 ya\u015flar\u0131nda \u0130stanbul’a babas\u0131n\u0131n yan\u0131na d\u00f6nm\u00fc\u015ft\u00fcr. Feride, Ulviye, Ali Ekrem adlar\u0131nda \u00fc\u00e7 \u00e7ocu\u011fu vard\u0131r.
\nBir s\u00fcre memurluk yapar, bu arada edebiyat ve \u015fiirle me\u015fgul olur. Hicri, 1278 y\u0131l\u0131 Ramazan ay\u0131nda cami avlusunda Yunus Emre ilahisi sanarak sat\u0131n ald\u0131\u011f\u0131 \u015einasi\u2019ye ait \u201cM\u00fcn\u00e2caat\u201d adl\u0131 eser, \u015fairin hayat\u0131ndaki istikameti de\u011fi\u015ftirir. Art\u0131k Nam\u0131k Kemal divan \u015fairi de\u011fil, ictima\u00ee meselelerle ilgili eserler veren biri olarak yoluna devam edecektir. 1862 y\u0131l\u0131nda \u015einasi ile tan\u0131\u015f\u0131r. Onun \u015einasi\u2019ye ait gazetedeki ilk yaz\u0131s\u0131 1862\u2019de Tasvir-i Efk\u00e2r gazetesinde, \u201cZenci\u201d f\u0131kras\u0131 ad\u0131yla yay\u0131nlan\u0131r.Tasv\u00eer-i Efk\u00e2r\u2019da g\u00fcnl\u00fck hayat ve toplumsal sorunlarla ilgili yazmaya ba\u015flayan Nam\u0131k Kemal, k\u0131sa zamanda belli bir okuyucu kitlesine sahip olur. B\u00f6ylece, yazd\u0131\u011f\u0131 yaz\u0131larla, fertlere kendi sorunlar\u0131yla u\u011fra\u015fabilme bilincini a\u015f\u0131lamak istemi\u015ftir.Daha sonra Ziya Pa\u015fa ile tan\u0131\u015f\u0131r. Edebiyat ve d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n \u00f6nde gelenleri taraf\u0131ndan te\u015fekk\u00fcl eden Enc\u00fcmen-i \u015e\u00fbra\u2019ya girer. Burada, Hersekli Arif Hikmet Bey, Leskof\u00e7al\u0131 G\u00e2lib Bey, Ziya Pa\u015fa, Rec\u00e2i-z\u00e2de Cel\u00e2l vb. edebiyat\u0131n \u00f6nde gelenleri bulunmaktad\u0131r.
\n1863 y\u0131l\u0131nda B\u00e2b\u0131\u00e2l\u00ee Terc\u00fcme Odas\u0131’na k\u00e2tip olarak girer. D\u00f6rt y\u0131l \u00e7al\u0131\u015ft\u0131\u011f\u0131 bu g\u00f6rev s\u0131ras\u0131nda d\u00f6nemin \u00f6nemli d\u00fc\u015f\u00fcn\u00fcr ve sanat\u00e7\u0131lar\u0131yla tan\u0131\u015fma olana\u011f\u0131 bulur.1865’te kurulan ve daha sonra Yeni Osmanl\u0131lar Cemiyeti ad\u0131yla ortaya \u00e7\u0131kan \u0130ttifak-\u0131 Hamiyet adl\u0131 gizli derne\u011fe kat\u0131ld\u0131. Bir yandan da Tasv\u00eer-i Efk\u00e2r gazetesinde h\u00fck\u00fcmeti ele\u015ftiren yaz\u0131lar yazmaktad\u0131r. Gazete, Yeni Osmanl\u0131lar Cemiyeti’nin g\u00f6r\u00fc\u015fleri do\u011frultusunda yapt\u0131\u011f\u0131 yay\u0131n sonucu 1867’de kapat\u0131l\u0131r. Nam\u0131k Kemal de \u0130stanbul’dan uzakla\u015ft\u0131r\u0131lmak i\u00e7in Erzurum’a vali muavini olarak atan\u0131r. Bu g\u00f6reve gitmeyi \u00e7e\u015fitli engeller \u00e7\u0131kar\u0131p erteler ve Mustafa Faz\u0131l Pa\u015fa’n\u0131n \u00e7a\u011fr\u0131s\u0131 \u00fczerine Ziya Pa\u015fa’yla birlikte May\u0131s 1867 Cuma g\u00fcn\u00fc Isere adl\u0131 vapurla Paris’e ka\u00e7arlar. Bir s\u00fcre sonra Londra’ya ge\u00e7erek M. Faz\u0131l Pa\u015fa’n\u0131n deste\u011fiyle Ali Suavi\u2019nin Yeni Osmanl\u0131lar ad\u0131na \u00e7\u0131kard\u0131\u011f\u0131 Muhbir gazetesinde yazmaya ba\u015flar. Bir s\u00fcre sonra Ali Suavi\u2019yle anla\u015famamas\u0131 \u00fczerine Muhbir’den ayr\u0131l\u0131r. 1868\u2019de gene M. Faz\u0131l Pa\u015fa’n\u0131n deste\u011fiyle, Ziya Pa\u015fa ile beraber H\u00fcrriyet ad\u0131nda ba\u015fka bir gazete \u00e7\u0131kar\u0131rlar. \u00c7e\u015fitli anla\u015fmazl\u0131klar sonucu, Avrupa’da desteksiz kalmas\u0131, bir s\u00fcre sonra da B\u00e2b\u0131\u00e2l\u00ee ile anla\u015fan M. Faz\u0131l Pa\u015fa\u2019n\u0131n yard\u0131m\u0131 kesmesi, ayr\u0131ca 1870 Alman-Frans\u0131z sava\u015f\u0131n\u0131n \u00e7\u0131kmas\u0131 \u00fczerine ge\u00e7im s\u0131k\u0131nt\u0131s\u0131 \u00e7ekmi\u015f ve di\u011ferleri gibi Nam\u0131k Kemal de Zaptiye Naz\u0131r\u0131 H\u00fcsn\u00fc Pa\u015fa’n\u0131n \u00e7a\u011fr\u0131s\u0131 \u00fczerine 25 Kas\u0131m 1870\u2019te \u0130stanbul’a d\u00f6nm\u00fc\u015ft\u00fc.
\nNuri, Re\u015fat ve Eb\u00fczziya Tevfik\u2019le birlikte 1872’de \u0130bret gazetesini kiralarlar. Ayn\u0131 y\u0131l burada \u00e7\u0131kan bir yaz\u0131s\u0131 \u00fczerine gazete, h\u00fck\u00fcmet taraf\u0131ndan d\u00f6rt ay s\u00fcreyle kapat\u0131l\u0131r. Nam\u0131k Kemal gene \u0130stanbul’dan uzakla\u015ft\u0131r\u0131lmak i\u00e7in Gelibolu mutasarr\u0131fl\u0131\u011f\u0131na atan\u0131r. Orada yazmaya ba\u015flad\u0131\u011f\u0131 Vatan Yahut Silistre oyunu, 1873’te G\u00fcll\u00fc Agob Tiyatrosu’nda sahnelendi\u011finde, halk\u0131 co\u015fturup olaylara neden oldu. Bu haberi \u0130bret gazetesinin yazmas\u0131 \u00fczerine, o s\u0131rada \u0130stanbul’a d\u00f6nm\u00fc\u015f olan Nam\u0131k Kemal bir\u00e7ok arkada\u015f\u0131yla birlikte tutuklan\u0131r. Bu kez Magosa’ya s\u00fcrg\u00fcne g\u00f6nderilir.
\n1876’da I. Me\u015frutiyet’in ilan\u0131ndan sonra \u0130stanbul’a d\u00f6ner. \u015e\u00fbr\u00e2-y\u0131 Devlet (Dan\u0131\u015ftay) \u00fcyesi olur. K\u00e2n\u00fbn-\u00ee Es\u00e2s\u00ee’yi (Anayasa) haz\u0131rlayan kurulda g\u00f6rev al\u0131r. 1877 Osmanl\u0131-Rus Sava\u015f\u0131 \u00e7\u0131k\u0131nca II. Abd\u00fclhamid\u2019in Meclis-i Meb\u00fbs\u00e2n\u2019\u0131 kapatmas\u0131 \u00fczerine tutuklan\u0131r. Be\u015f ay kadar tutuklu kald\u0131ktan sonra Midilli Adas\u0131’na s\u00fcr\u00fcl\u00fcr. 1879’da Midilli mutasarr\u0131f\u0131 olur. Midilli mutasarr\u0131fl\u0131\u011f\u0131na baz\u0131 naz\u0131rlar kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.Orada \u00e7ok aktif bir \u00e7al\u0131\u015fma i\u00e7erinde bulunur. Midilli\u2019de ya\u015fayan \u00f6zellikle M\u00fcsl\u00fcman halk\u0131n sorunlar\u0131yla yak\u0131ndan ilgilenir. Onlar\u0131n e\u011fitimi ve dini konularda ihtiya\u00e7lar\u0131n\u0131 gidermek i\u00e7in giri\u015fimlerde bulunarak, camii, okul yapt\u0131r\u0131lmas\u0131n\u0131 sa\u011flar. Ba\u015far\u0131l\u0131 \u00e7al\u0131\u015fmalar\u0131ndan \u00f6t\u00fcr\u00fc kendisine, II. Abd\u00fclhamid taraf\u0131ndan ni\u015fan verilir. Midilli\u2019nin havas\u0131n\u0131n nemli olmas\u0131ndan dolay\u0131 rahats\u0131zlan\u0131r. Orada ya\u015fayan az\u0131nl\u0131klar\u0131n \u015fik\u00e2yetleri \u00fczerine ayn\u0131 g\u00f6revle \u00f6nce Rodos, daha sonra Sak\u0131z Adas\u0131’na g\u00f6nderilir. Rahats\u0131zl\u0131\u011f\u0131 iyice artar ve ertesi y\u0131l burada vefat eder. Naa\u015f\u0131 daha sonra Gelibolu’da Bolay\u0131r’a ta\u015f\u0131nm\u0131\u015ft\u0131r.
\n\u201cVatan\u201d \u015fairi unvan\u0131na sahip olmas\u0131, vatan sevgisi ve milli duygular\u0131yla tan\u0131nan Nam\u0131k Kemal\u2019in di\u011fer bir \u00f6nemli yan\u0131 da \u0130slamc\u0131l\u0131\u011f\u0131d\u0131r. \u0130slami inan\u00e7 ve hissiyat\u0131n\u0131n kuvvetlili\u011fidir. Onda vatan sevgisi ile \u0130slamc\u0131l\u0131k, T\u00fcrkl\u00fckle \u0130slam bir ve beraber y\u00fcr\u00fcmektedir. Biri di\u011ferinin b\u00fct\u00fcnleyicisidir. Ona g\u00f6re \u0130slam, bir din, bir sosyal nizam, bir hukuk sistemi, bir ahl\u00e2ki d\u00fczen, vatan\u0131m\u0131z\u0131n ve birli\u011fimizin kayna\u011f\u0131, Osmanl\u0131 Devlet\u2019inin problemlerinin \u00e7\u00f6z\u00fcm kayna\u011f\u0131, toplumsal d\u00fczenin, i\u00e7 ve d\u0131\u015f huzurun garantisidir.
\nF\u0131k\u0131h, yani \u0130slam Hukuku, hakim\u00e2ne kaidelerden ve adil\u00e2ne ahk\u00e2mdan ibarettir. Nam\u0131k Kemal, \u0130slam hakk\u0131ndaki anlay\u0131\u015f\u0131n\u0131 \u015fu beyitinde a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r:
\n\u201c\u0130zz-i dareyn\u2019i fedad\u0131r makasad\u0131m
\n\u0130slam i\u00e7in Halk\u0131 te\u2019min eylerim dinimle, \u00eeman\u0131mla ben\u201d
\nDini duygu ve d\u00fc\u015f\u00fcncelerini, \u00e7e\u015fitli zamanlarda yazm\u0131\u015f oldu\u011fu mektuplar\u0131nda a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. 1867 y\u0131l\u0131nda yazm\u0131\u015f oldu\u011fu bir mektupta; Ramazan\u2019da kalabal\u0131k olan camilerden; vaazlarda hik\u00e2ye ve \u0130srailiyat anlatt\u0131klar\u0131ndan; din adamlar\u0131n\u0131n bekleneni veremedi\u011finden, dini konulardaki laubalilikten, orta oyunlar\u0131n\u0131n halk\u0131n ahlak\u0131n\u0131 bozdu\u011fundan bahsetmektedir. Nam\u0131k Kemal\u2019de din ile vatan kavramlar\u0131 i\u00e7 i\u00e7edir. Abd\u00fclhak Hamid\u2019e yazd\u0131\u011f\u0131 mektupta \u015f\u00f6yle seslenmektedir: \u201cAllah, \u0130slamiyet, millet, vatan biz mahvoluncaya kadar mevhumattan m\u0131 ma\u2019dud olacak..\u201d Yine bir ba\u015fka mektupta, \u0130slam\u2019\u0131n vatan ile ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 \u015f\u00f6yle dile getirir:
\n\u201cYahu, vatan gidiyor, alt\u0131y\u00fcz seneden beridir ki bu dini, bu milleti, bu mukaddes vatan sayesinde muhafaza ediyorduk; bu vatan sayesinde ya\u015f\u0131yorduk\u2026. Bunca muhadderat-\u0131 \u0130slamiye, Bulgar canavarlar\u0131n\u0131n mundar ayaklar\u0131 alt\u0131nda inleye inleye can \u00e7eki\u015fiyor. O mukaddes mabedlerin kimisi puthaneye, kimisi meyheneye tahvil oldu, n\u00fbr-i \u0130slamiyet\u2019le m\u00fcnevver olan o m\u00fcbarek mevkiler, bug\u00fcn zal\u00e2m-\u0131 k\u00fcfr ile harab oluyor.\u201d
\nYine Midilli mutasarr\u0131f\u0131 bulundu\u011fu y\u0131llarda, M\u00fcsl\u00fcmanlar\u0131n dini ve ilmi durumlar\u0131n\u0131 y\u00fckseltmek i\u00e7in \u00e7e\u015fitli giri\u015fimlerde bulunur, mabed ve mekteplerin azl\u0131\u011f\u0131ndan ve olanlar\u0131n da bak\u0131ma muhta\u00e7 oldu\u011fundan bahisle e\u011fer \u00f6nlem al\u0131nmazsa, \u201cEzan-\u0131 Muhammedi i\u2019lan eden tek bir minare ve mescidin kalmayaca\u011f\u0131n\u0131\u201d bildirmektedir.
\nYaz\u0131lar\u0131nda, \u015fiirlerinde, romanlar\u0131nda ve piyeslerinde her zaman \u0130slam\u2019a bir at\u0131f bulmaktay\u0131z. \u0130slam\u2019a tam bir ba\u011fl\u0131l\u0131k i\u00e7inde olan b\u00fcy\u00fck \u015fair, Manast\u0131rl\u0131 R\u0131fat Bey\u2019e 1874\u2019de yazd\u0131\u011f\u0131 mektupta, K\u00e2dir ve K\u00e2im olan Allah\u2019\u0131 her t\u00fcrl\u00fc noksanl\u0131klardan tenzih etmekte, Allah\u2019tan ba\u015fka kimsede kudret ve kuvvet olmad\u0131\u011f\u0131n\u0131 ifade etmektedir.
\nNam\u0131k Kemal\u2019e g\u00f6re her iki cihanda ortaya \u00e7\u0131kan \u015fey, birlik nurudur. Yani d\u00fcnya ve ahiret Allah\u2019\u0131n birlik nuruyla donat\u0131lm\u0131\u015ft\u0131r:
\n\u201cN\u00fbr-\u0131 V\u00e2hid\u2019dir ta\u2019ayy\u00fcn g\u00f6steren kevneynde.\u201d
\nAllah\u2019\u0131n varl\u0131\u011f\u0131n\u0131, birli\u011fini kabulde, delil ve zann\u0131 terk etmenin yetti\u011fini, Allah\u2019a g\u00f6n\u00fcl veren bir kimse i\u00e7in a\u015fk\u0131n ke\u015ffinin en iyi m\u00fcr\u015fid oldu\u011funu belirtir:
\n\u201c\u0130sb\u00e2t-\u0131 Hakk\u2019a terk-i delil \u00fc z\u00fcn\u00fbn yeter M\u00fcr\u015fid bu yolda s\u00e2like feyz-i c\u00fcn\u00fbn yeter.\u201d
\n\u0130nsanlar\u0131n yan\u0131lmalar\u0131n\u0131n normal oldu\u011funu, yan\u0131lmayan\u0131n ise, yaln\u0131z Allah oldu\u011funu yazd\u0131\u011f\u0131 bir mektubunda \u015f\u00f6yle ifade eder: \u201cBiz yan\u0131lmama\u011f\u0131 Cen\u00e2b-\u0131 Hakk\u2019a mahsus biliriz.\u201d
\nD\u00fcnyaya ve k\u00e2inata bak\u0131\u015f tarz\u0131n\u0131, Allah\u2019\u0131n kudretini derin bir bi\u00e7imde idrak ile birle\u015ftiren \u015fairimiz, yery\u00fcz\u00fcn\u00fc bu kadar sanatl\u0131 yapm\u0131\u015f, s\u00fcslemi\u015f ve insan\u0131n emrine tahsis etmi\u015f olan\u0131n y\u00fcce Yarat\u0131c\u0131 oldu\u011funa i\u015faretle:\u201c Deryay\u0131, sahra gibi her taraf\u0131nda gezilir, havay\u0131 derya gibi y\u00fcz\u00fcl\u00fcr hale O getiriyor\u201d diyerek duygular\u0131n\u0131 ifade etmi\u015ftir.
\nAllah\u2019\u0131n yaratt\u0131klar\u0131na b\u00fcy\u00fck ihsanda bulundu\u011funu, Rahim ve Rahman s\u0131fatlar\u0131n\u0131n tecellisi olarak g\u00f6rmekle birlikte, ihsan\u0131n kendili\u011finden olmayaca\u011f\u0131n\u0131; bunun kullar\u0131n gayretlerine ba\u011fl\u0131 oldu\u011fu inanc\u0131ndad\u0131r. Bunu Cel\u00e2leddin Harzem\u015fah adl\u0131 piyesinde \u015f\u00f6yle ifade eder:\u201cNereden d\u00fc\u015f\u00fcns\u00fcn ki, Allah\u2019\u0131n tevf\u00eeki de isti\u2019dada ba\u011fl\u0131\u2026\u201d Yine bir\u00e7ok tasvirlerinde Cen\u00e2b-\u0131 Allah\u2019\u0131n t\u00fcrl\u00fc l\u00fctuflar\u0131ndan bahseder. \u00c7aml\u0131ca\u2019y\u0131 Cennet\u2019e, \u00c7aml\u0131ca suyunu da \u201c\u00e2b-\u0131 hayat\u201da benzetir. Allah\u2019\u0131n b\u00fct\u00fcn yaratt\u0131klar\u0131n\u0131, k\u00e2inat\u0131 ve \u00f6zellikle \u0130slamiyet\u2019i ve M\u00fcsl\u00fcmanlar\u0131 korudu\u011fu, koruyaca\u011f\u0131 fikrine s\u0131ms\u0131k\u0131 ba\u011fl\u0131d\u0131r. Kimilerinin M\u00fcsl\u00fcmanlar\u0131n say\u0131s\u0131n\u0131n azalaca\u011f\u0131 fikrine kar\u015f\u0131l\u0131k:\u201c Hi\u00e7 korkulmas\u0131n; \u0130slam hi\u00e7bir vakit \u00f6yle zihinler deh\u015fet verecek kadar azalmaz.\u201d diyerek cevap verir. Adalet konusunda da Allah\u2019\u0131n adaletine g\u00fcvenmektedir: \u201c Allah\u2019\u0131n adli, ne b\u00fcy\u00fckt\u00fcr!..\u201d demektedir.
\nM\u00fcsl\u00fcmanlar\u0131n geri kalmas\u0131, t\u0131pk\u0131 \u00c2kif gibi onun da \u00f6nemli meselelerindendi. Bat\u0131 medeniyetine g\u0131ptayla bakt\u0131 ve Osmanl\u0131\u2019n\u0131n bundan hissey\u00e2b olmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnd\u00fc. Ama devrin \u015fartlar\u0131ndan dolay\u0131, teknolojiyle beraber M\u00fcsl\u00fcmanlar\u0131n bir kimlik\/k\u00fclt\u00fcr bunal\u0131m\u0131 ya\u015fayabileceklerini \u00f6ng\u00f6remedi. Ancak \u201ctamam\u0131 tamam\u0131na Avrupa\u2019y\u0131 taklide\u2026\u201d kar\u015f\u0131 \u00e7\u0131kt\u0131; \u201cAvrupal\u0131lar\u0131n dans\u0131na, usul-i m\u00fcnakehat\u0131na (nik\u00e2h usul\u00fcne) taklit etme\u011fe de hi\u00e7 muhta\u00e7 de\u011filiz.\u201d Dedi.\u201cMedeniyet\u201d makalesi, \u201celde \u00e2sum\u00e2n\u00ee bir \u015feriat ve (\u2026) f\u0131k\u0131h gibi bir derya-y\u0131 hakikat\u201d var iken ecneb\u00ee kanunlar\u0131n\u0131 almaya gerek g\u00f6rmedi. En \u00f6nemlisi, Renan\u2019\u0131n \u0130sl\u00e2m\u2019\u0131n bilime ve ilerlemeye engel bir din oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne, \u201c\u0130sl\u00e2m\u00ee bir refleksle\u201d reddiye yazan (Renan M\u00fcdafaanamesi) ilk Osmanl\u0131 ayd\u0131nlar\u0131ndand\u0131.
\nNam\u0131k Kemal\u2019in millet anlay\u0131\u015f\u0131, Osmanl\u0131\u2019n\u0131n \u00e7ok unsurlu yap\u0131s\u0131na uygundur. Nitekim \u201c\u0130mtizac-\u0131 Akvam\u201d makalesinde \u00f6zetle; Osmanl\u0131 Devleti, hukuk\u00e7a birbirine e\u015fit, ortak \u00e7\u0131karlar\u0131 olan, farkl\u0131 kavim, dil ve dinlere mensup par\u00e7alardan olu\u015fmu\u015f bir b\u00fct\u00fcnd\u00fcr, der. Devrin \u015fartlar\u0131 gere\u011fi gayr-i M\u00fcslimleri de i\u00e7ine alan bir \u201cmillet\u201d tan\u0131m\u0131 yapar; ancak bu unsurun Osmanl\u0131dan kopaca\u011f\u0131n\u0131 ve devletin \u201casl\u00ee unsur\u201dunun M\u00fcsl\u00fcmanlar oldu\u011funu bilir, o sebeple; \u201c\u0130stikbalimiz emindir. \u00c7\u00fcnk\u00fc \u0130sl\u00e2miyet vahdete gelmeyi emreder. Cinsiyet ve av\u00e2r\u0131z-\u0131 d\u00fcnyev\u00eeyeyi vesile-i ihtil\u00e2f etme\u011fe katiyen m\u00e2nidirdiyerek kavmiyet\u00e7ili\u011fe kar\u015f\u0131 \u00e7\u0131kar, \u0130sl\u00e2m birli\u011fini destekler; hatta \u201cBu maksat bir kerre has\u0131l olursa\u201d M\u00fcsl\u00fcmanlar\u0131n d\u00fcnyada b\u00fcy\u00fck bir g\u00fc\u00e7 olacaklar\u0131n\u0131 ve \u201cAsya i\u00e7in (\u2026) revnakl\u0131 bir devr-i saadet zuhura gelece\u011fi\u201dni d\u00fc\u015f\u00fcn\u00fcr. \u0130\u015fte bu fikirleriyle o, \u201cbu fikr-i mukaddesin tervicini arzu eden ash\u00e2b-\u0131 hamiyyete peyrevli\u011fi mefharet bilen\u201d, Basiret gazetesini ve \u201cittihad-\u0131 \u0130sl\u00e2m\u201d\u0131 tesis etmek i\u00e7in kurulan \u201c\u0130hya-y\u0131 \u0130sl\u00e2m Cemiyeti\u201dni destekleyen \u201c\u00f6nc\u00fc bir \u0130sl\u00e2mc\u0131\u201dd\u0131r.
\n\u201cEvet biz din \u00fczerine tesis-i m\u00fcddea ederiz.\u201d diyen Kemal, fikirleri itibar\u0131yla ilk \u201c\u0130sl\u00e2mc\u0131\u201dlardand\u0131; ama bir\u00e7ok Tanzimat ayd\u0131n\u0131 gibi teredd\u00fctleri de vard\u0131.
\nTanzimat m\u00fcnevverleri aras\u0131nda Nam\u0131k Kemal \u0130slamc\u0131l\u0131k d\u00fc\u015f\u00fcncesinin \u00f6nc\u00fcs\u00fc kabul edilmelidir. Ona g\u00f6re, M\u00fcsl\u00fcmanlar\u0131n Bat\u0131 kar\u015f\u0131s\u0131ndaki tavr\u0131nda esas, ahl\u00e2k\u00ee ve d\u00fcnyev\u00ee unsurlar\u0131n birbirinden ay\u0131rt edilmesidir. M\u00fcsl\u00fcmanlar i\u00e7in ahlaki ve toplumsal de\u011ferler nam\u0131na Bat\u0131\u2019dan al\u0131nmas\u0131 gereken hi\u00e7bir \u015fey yoktur. Nitekim Nam\u0131k Kemal\u2019e g\u00f6re \u0130sl\u00e2m, \u00f6z\u00fcne inildi\u011fi ve hakk\u0131yla ya\u015fan\u0131ld\u0131\u011f\u0131 zaman \u015fu an Bat\u0131\u2019da bizim hayranl\u0131kla bakt\u0131\u011f\u0131m\u0131z ahlaki unsurlar\u0131n da esas kayna\u011f\u0131d\u0131r. Bir\u00e7ok M\u00fcsl\u00fcman m\u00fcnevver o d\u00f6nemin \u015fartlar\u0131nda yanl\u0131\u015f sorular sormu\u015f ve i\u00e7inden \u00e7\u0131kamad\u0131\u011f\u0131 durumlarda ger\u00e7eklerden uzakla\u015f\u0131p kaybolmu\u015flard\u0131r. Nam\u0131k Kemal\u2019i di\u011ferlerinden ay\u0131ran hususiyeti, do\u011fru sorular sormas\u0131 ve yeni fikirler ortaya koyabilmesidir. \u00c7\u00fcnk\u00fc Nam\u0131k Kemal, Bat\u0131\u2019n\u0131n ne yapt\u0131\u011f\u0131ndan ziyade, bizim \u0130slam\u2019\u0131 referans alarak ne ortaya koyabilece\u011fimizle daha alakadard\u0131r. Yani sorular\u0131 daima biz eksenli sormu\u015f ve cevaplar\u0131n\u0131 da \u00f6yle vermi\u015ftir. Nam\u0131k Kemal \u0130bret\u2019teki \u201cMedeniyet\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda bu durumu \u015fu \u015fekilde izah eder. \u201c\u0130ktisab-\u0131 medeniyete \u00e7al\u0131\u015fan akv\u00e2m i\u00e7in tamam\u0131 tamam\u0131na Avrupa\u2019y\u0131 taklid etmek neden l\u00e2z\u0131m gelsin? Bir tak\u0131m hak\u00e2y\u0131k-\u0131 ilmiye vard\u0131r ki d\u00fcnyan\u0131n hi\u00e7bir taraf\u0131nda de\u011fi\u015fmez, hi\u00e7bir yerde s\u00fb-i tesiri g\u00f6r\u00fclmez\u2026. -\u015eimdi biz tervic-i medeniyeti arzu edersek bu kab\u00eelden olan hak\u00e2y\u0131k-\u0131 n\u00e2fi\u2019ay\u0131 nerede bulursak iktibas ederiz. Temedd\u00fcn i\u00e7in \u00c7inlilerden s\u00fcl\u00fck kebab\u0131 ekl etme\u011fi alma\u011fa muhta\u00e7 olmad\u0131\u011f\u0131m\u0131z gibi Avrupal\u0131lar\u2019\u0131n dans\u0131na, usul-i m\u00fcnakeh\u00e2t\u0131n\u0131 taklit etme\u011fe de hi\u00e7 mecbur de\u011filiz.
\nNam\u0131k Kemal, hukukun kayna\u011f\u0131na \u201cmebde-i evvel\u201di, yani Allah\u2019\u0131 yerle\u015ftirmi\u015ftir. Herkesin, Allah\u2019\u0131n nimetlerinden yararlan\u0131rken de tek \u00f6l\u00e7\u00fcn\u00fcn adalet olmas\u0131 gerekti\u011fini belirtir. B\u00fcy\u00fck \u015fairimiz, ticaret hayat\u0131nda d\u00fcr\u00fcstl\u00fckten yanad\u0131r. Y\u00fcksek k\u00e2rla mal satanlar\u0131n yapt\u0131klar\u0131 i\u015fin ticaret de\u011fil, h\u0131rs\u0131zl\u0131k oldu\u011funu s\u00f6yler. Ticarette, \u0130slamiyet\u2019in haram k\u0131ld\u0131\u011f\u0131 f\u00e2ize de \u015fiddetle kar\u015f\u0131 \u00e7\u0131kar. B\u00f6ylece, her \u015fart alt\u0131nda \u00e7al\u0131\u015fmaktan ve helal kazan\u00e7tan yanad\u0131r. Sosyal m\u00fcesseseler i\u00e7inde ailenin ayr\u0131 bir yeri vard\u0131r. O, aileyi bir b\u00fct\u00fcn olarak g\u00f6r\u00fcr, aile fertlerinin iyi yeti\u015fmesini de e\u011fitimin iyi olmas\u0131na ba\u011flamaktad\u0131r. Ona g\u00f6re \u00fclkenin kalk\u0131nmas\u0131 askerlikten ve iktisattan \u00f6nce e\u011fitimle m\u00fcmk\u00fcnd\u00fcr. Nam\u0131k Kemal\u2019in e\u011fitim ile ortaya \u00e7\u0131karmak istedi\u011fi ideal tip, ister erkek ister kad\u0131n olsun, iradeli insan tipidir. Ona g\u00f6re, vatan\u0131n\u0131 sevmeyen insan de\u011fildir. Vatan kuru bir toprak de\u011fil, millet hayat\u0131 ile kar\u0131\u015fan bir tarihtir. Vatan hissi, insan\u0131n vicdan\u0131nda vard\u0131r. Onda, din ile vatan kavramlar\u0131 i\u00e7 i\u00e7e ge\u00e7mektedir.
\nNam\u0131k Kemal etkileyici bir insand\u0131r. Eserlerinde, Kur\u2019an\u2019dan ayetler nakleder.\u015eiirlerinde ayet meallerini \u015fiir yapar. \u0130slam hukukunu bilir ve 1876 anayasas\u0131n\u0131 haz\u0131rlayanlar i\u00e7indedir. \u0130slam, T\u00fcrk ve Osmanl\u0131 tarihini bilir, Osmanl\u0131 tarihini yazar.
\n\u0130slam dininin siyas\u00ee kaidelerinin de adalete, medeniyete, terakkiye, ilerlemeye tamam\u0131yla uygunluk g\u00f6sterdi\u011fini s\u00f6ylemektedir. Me\u015frutiyetin ve me\u015fveret sisteminin \u0130slami esaslara ve f\u0131kha dayanmas\u0131n\u0131 ister. Zaten \u00f6teden beri var olagelen sistemin bir anlamda revizyonunu benimsemektedir. Hatta Kanun-i Esasi\u2019nin bile her maddesinin fetvaya ba\u011flanmas\u0131n\u0131 isteyecek kadar bu hususta eski ile yeninin ayn\u0131 \u015feyler oldu\u011funa inan\u0131r.
\nNam\u0131k Kemal, \u00e7a\u011fda\u015flar\u0131 olan o d\u00f6nem m\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler gibi, siyas\u00ee teorilerini, d\u00f6nemin tarihsel ko\u015fullar\u0131na binaen olu\u015fturmu\u015f ve mevcut sorunlara \u00e7\u00f6z\u00fcm bulma amac\u0131n\u0131 \u00f6n plana \u00e7\u0131karm\u0131\u015ft\u0131r. Buna g\u00f6re, Nam\u0131k Kemal\u2019in insan hak ve h\u00fcrriyetlerine ve halk h\u00e2kimiyetine dayal\u0131 siyas\u00ee rejimden yanad\u0131r. Nam\u0131k Kemal, devlet idaresinde \u201cme\u015frutiyet\u201d sisteminin gereklili\u011fine inan\u0131rken, bu rejimin tesisinde zaruri olan hukuk sisteminin ve esaslar\u0131n\u0131n t\u00fcm\u00fcyle Bat\u0131\u2019dan al\u0131nmas\u0131na taraftar de\u011fildir. \u0130slamiyet\u2019teki \u201cme\u015fveret\u201din, b\u00fct\u00fcn me\u015frutiyet konular\u0131n\u0131 ve \u015fartlar\u0131n\u0131 \u00fczerinde ta\u015f\u0131d\u0131\u011f\u0131 kanaatindedir.
\nOnun istedi\u011fi, devletin devam\u0131 gayesine y\u00f6nelik olarak \u00e2dil bir h\u00fck\u00fcmetin kurulmas\u0131d\u0131r. Bu h\u00fck\u00fcmet, padi\u015fah\u0131n himayesinde ve de \u0130slam hukukuna uygun olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc \u0130slamiyet\u2019in, hukuki a\u00e7\u0131dan herkese e\u015fit davrand\u0131\u011f\u0131n\u0131, kimseyi kimsenin a\u015fa\u011f\u0131s\u0131nda tutmad\u0131\u011f\u0131 inanc\u0131ndad\u0131r. Nam\u0131k Kemal\u2019in dile getirdi\u011fi, insan\u0131n do\u011fu\u015ftan h\u00fcr ve birtak\u0131m haklara sahip bir varl\u0131k oldu\u011fu ve devletin temelinde de bu haklar\u0131n korunmas\u0131 gayesinin yer ald\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, bir taraftan modern siyaset felsefesi ba\u011flam\u0131nda de\u011ferlendirilebilirken, di\u011fer taraftan da, Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun mevcut yap\u0131s\u0131n\u0131n \u0131slah\u0131nda, \u0130slami kaynakl\u0131 bir de\u011fi\u015fimden, d\u00f6n\u00fc\u015f\u00fcmden yanad\u0131r.
\nNam\u0131k Kemal, geleneklerine, k\u00f6klerine ba\u011fl\u0131 ve dindar bir ki\u015fili\u011fe sahip olmakla birlikte, d\u00fcnyadaki geli\u015fmeleri yak\u0131ndan takip eden, d\u00fc\u015f\u00fcnce ufkunu devaml\u0131 geni\u015fleten bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. O, d\u00f6neminin ko\u015fullar\u0131n\u0131 en iyi \u015fekilde idrak ederek toplumunun geli\u015fmesi, \u00e7a\u011fda\u015flar\u0131n\u0131 yakalamas\u0131 gerekti\u011fi konusunda \u00e7ok b\u00fcy\u00fck gayretler sarf eden, vatan\u0131 u\u011fruna ne gerekiyorsa fazlas\u0131yla yapmaya \u00e7al\u0131\u015fan, bir anlamda hayat\u0131n\u0131 ortaya koyan bir d\u00fc\u015f\u00fcnce adam\u0131d\u0131r. \u201cVatan \u015eairi\u201d olarak an\u0131lan Nam\u0131k Kemal, buhranl\u0131 bir d\u00f6nemde mevcut sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc \u2013Bat\u0131l\u0131, \u00e7a\u011fda\u015f de\u011ferlerden istifade edilmesine de kar\u015f\u0131 \u00e7\u0131kmaks\u0131z\u0131n- \u0130slami referanslarda g\u00f6rm\u00fc\u015ft\u00fcr. Onun g\u00f6z\u00fcnde din, bireysel\/\u00f6zel bir mesele de\u011fildir ve bu y\u00fczden toplumla ilgili her mevzu do\u011fal olarak din ile alakal\u0131d\u0131r. Onun din, yani \u0130slam anlay\u0131\u015f\u0131 ise \u201casr\u0131n idrakine s\u00f6yletmeliyiz \u0130slam\u2019\u0131\u201d anlay\u0131\u015f\u0131nda olan Akif\u2019le paraleldir. Zira ona g\u00f6re d\u00f6nemin s\u0131k\u0131nt\u0131lar\u0131na derman olacak pek \u00e7ok kavram ve kurum \u0130slam gelene\u011finde zaten mevcuttur. Bu anlamda onu bir modernist veya reformist olarak de\u011fil bir ihyac\u0131 olarak tan\u0131mlamak herhalde daha do\u011fru olacakt\u0131r.
\nBelirtmek gerekir ki, Nam\u0131k Kemal, mensubu oldu\u011fu toplumun geri kalm\u0131\u015fl\u0131\u011f\u0131na y\u00f6nelik \u00f6zele\u015ftirisini, zaman zaman sertle\u015ftirmekle beraber, \u0130slam toplumlar\u0131n\u0131n gerili\u011fini \u0130slam dinine hamleden Ernest Renan\u2019\u0131n g\u00f6r\u00fc\u015flerine de \u015fiddetle kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Renan M\u00fcdafaanamesi\u2019nde (Nam\u0131k Kemal, 1326) etrafl\u0131 bir \u015fekilde \u0130slam dinine ve toplumlar\u0131na y\u00f6neltilen ele\u015ftirileri ele alm\u0131\u015f ve \u0130slam\u2019\u0131n, akl\u0131 ve mant\u0131\u011f\u0131 temel alarak modern bilimleri te\u015fvik eden felsefi bir temelden beslendi\u011fini a\u00e7\u0131klamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. G\u00f6r\u00fc\u015flerini Kur\u2019an\u2019dan verdi\u011fi ayetlerle izah eden Nam\u0131k Kemal, daha ileri giderek bilim ve felsefe tahsilini, hakikate ula\u015fmakta M\u00fcsl\u00fcmanlar i\u00e7in din\u00ee bir g\u00f6rev olarak d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Bununla beraber, \u201cd\u00fcnyay\u0131 firdevs-i ma\u2018m\u00fbriyet medeniyetin esb\u00e2b-\u0131 k\u00fclliyesini i\u2018d\u00e2d\u201d eden (Hadika, Nu.2, 11 Te\u015frin-i s\u00e2ni 1288\/10 Ramazan 1289) M\u00fcsl\u00fcmanlar\u0131n \u00fcst\u00fcn konumlar\u0131n\u0131 nas\u0131l kaybettiklerini ya da Bat\u0131 medeniyetinin hangi geli\u015fmeler ve de\u011ferler \u00fczerinde y\u00fckseldi\u011fini bir\u00e7ok yaz\u0131s\u0131nda a\u00e7\u0131klama yoluna gitmi\u015ftir. Bu nedenle felsefe tarih\u00e7isi Hilmi Ziya \u00dclken, O\u2019nu, kuvvetini T\u00fcrk-\u0130slam gelene\u011finden alarak Bat\u0131\u2019dan gelen siyasi fikirlere g\u00f6re hamle yapan \u201cmuhafazac\u0131 bir me\u015frutiyet\u00e7i\u201d olarak tan\u0131mlam\u0131\u015ft\u0131r.
\nNam\u0131k Kemal\u2019e kulak verelim:
\nS\u0131dk ile terkedelim her emeli her hevesi,
\nK\u0131ral\u0131m h\u00e2il ise azmimize ten kafesi;
\n\u0130nledik\u00e7e eleminden vatan\u0131n her nefesi,
\nGelin imd\u00e2da diyor, bak budur Allah sesi!
\n*********************************
\nBize gayret yak\u0131\u015f\u0131r, merhamet Allah’\u0131nd\u0131r;
\nH\u00fckm-i \u00e2t\u00ee ne fak\u00eerin, ne \u015fehin-\u015f\u00e2h\u0131nd\u0131r;
\nDinle fery\u00e2d\u0131n\u0131 kim terceme-i \u00e2h\u0131nd\u0131r
\n\u0130nledik\u00e7e ne diyor, bak vatan\u0131n her nefesi.
\n*********************************
\nMahv eder kendini b\u00fclb\u00fcl bile h\u00fcrriyet i\u00e7\u00fcn;
\n\u00c7ekilir mi bu bel\u00e2 \u00e2lem-i p\u00fcr mihnet i\u00e7\u00fcn?
\nD\u00een i\u00e7\u00fcn devlet i\u00e7\u00fcn can \u00e7eki\u015fen millet i\u00e7\u00fcn,
\nAzme h\u00e2’il mi olurmu\u015f bu \u00e7\u00fcr\u00fck ten kafesi!..
\n************************************
\nMemleket bitdi, yine bitmedi h\u00e2l\u00e2 sen, ben.
\nBize bu h\u00e2l ile bizden b\u00fcy\u00fck olmaz d\u00fc\u015fmen;
\nDest-i a’d\u00e2day\u0131z; Allah i\u00e7\u00fcn, ey ehl-i vatan!
\nYeti\u015fir terk edelim gayri hev\u00e2 v\u00fc hevesi…
\nNam\u0131k Kemal (1840 \u2013 1888)
\n(Nam\u0131k Kemal, T\u00fcrk B\u00fcy\u00fckleri Dizisi 63, S. 96)<\/p>\n
Ruhu \u015fad olsun. Selam olsun Bulgaristanl\u0131 karde\u015flerime, Necip Milletimize! Allah\u2019a emanet olun.<\/p>\n
TDV, \u0130sl\u00e2m Ansiklopedisi, Cilt 32, S, 361-378
\nNam\u0131k Kemal, Renan M\u00fcd\u00e2faan\u00e2mesi, (Haz. Abdurrahman K\u00fc\u00e7\u00fck), K\u00fclt\u00fcr ve Turizm Bakanl\u0131\u011f\u0131 Yay. Ankara, 1988, s. 51
\nS\u00fcleyman Hayri Bolay, Nam\u0131k Kemal\u2019in \u0130slam\u2019a Bak\u0131\u015f\u0131, D\u0130B Yay., Ankara 1992, s. 33.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, III, s. 395.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, I, s. 69-80.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, II, s. 388.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, II, s. 482.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, III, ss. 117-118.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, II, TTK Yay., Ankara, 1967, s. 482.
\nSaadettin N\u00fczhet Ergun, Nam\u0131k Kemal- Hayat\u0131 ve \u015eiirleri, Yeni \u015eark Kitabevi, \u0130stanbul,1933, Gazel 101, s. 113.
\nSaadettin N\u00fczhet Ergun,Nam\u0131k Kemal- Hayat\u0131 ve \u015eiirleri, Yeni \u015eark Kitabevi, \u0130stanbul,1933 s. 173.
\nFevziye Abdullah Tansel,Tansel, Nam\u0131k Kemal\u2019in Husus\u00ee Mektuplar\u0131, II, s. 564.
\nNam\u0131k Kemal, N\u00fcfus, \u0130bret, Say\u0131. 9
\nNam\u0131k Kemal, Cel\u00e2leddin Harzem\u015fah, \u0130brahim Horoz Bas\u0131mevi, \u0130stanbul,1315. s. 68…
\n\u00d6nder G\u00f6\u00e7g\u00fcn,\u201cNam\u0131k Kemal\u2019in \u0130slam\u00ee \u0130nan\u00e7 Tel\u00e2kkisi\u201d,S.\u00dc.\u0130.F.D, Sel\u00e7uk \u00dcniversitesi Bas\u0131mevi, Konya 1986,s. 37-49.
\nNam\u0131k Kemal, Cel\u00e2leddin Harzem\u015fah, s. 68.
\nhttp:\/\/www.karar.com\/yazarlar\/alaattin-karaca\/namik-kemal-islamci-miydi-3892# eri\u015fim:01\/01\/2019
\nhttps:\/\/www.gzt.com\/cins\/turkiye-islamciliginin-kokleri-3-islami-dusuncenin-oncu-munevveri-namik-kemal-3293621 eri\u015fim:01\/01\/2019<\/p>\n
Ercan KARA, \u201cNam\u0131k Kemal\u2019de Din Ve Toplum\u201d, Dokuz Eyl\u00fcl \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc Felsefe Ve Din Bilimleri Anabilim Dal\u0131 Y\u00fcksek Lisans Tezi, 2011, S,86-89
\nMithat AYDIN, Nam\u0131k Kemal\u2019de \u201cTerakki\u201d Ve \u201cMaarif\u201d D\u00fc\u015f\u00fcncesi \u201c,Ankara \u00dcniversitesi Dil ve Tarih-Co\u011frafya Fak\u00fcltesi Dergisi 53, 2( 2013), S,451-477<\/p>\n