03.11.2018<\/p>\n
HAYD\u0130 NAMAZLA kurtulu\u015fa!..<\/p>\n
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\u0130blis\u2019i isyana sevkeden \u015fey, Kur\u2019\u00e2n\u2019da apa\u00e7\u0131k sunulur bize: kibir. Kendince \u00fcretti\u011fi bir ak\u0131l y\u00fcr\u00fctmeyle \u2018Ben ate\u015ftenim, o topraktan; ate\u015f topraktan \u00fcst\u00fcnd\u00fcr\u2019 diyerek \u2018insandan \u00fcst\u00fcnl\u00fck\u2019 iddias\u0131na giri\u015fir ve bu y\u00fczden \u00e2lemler Rabbinin \u2018secde\u2019 emrine itaatle de\u011fil, isyanla kar\u015f\u0131l\u0131k verir.<\/p>\n
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Bu durumda dahi, \u0130blis\u2019in \u00f6n\u00fcnde bir \u2018geri d\u00f6n\u00fc\u015f,\u2019 bir \u2018hatay\u0131 tamir\u2019 imk\u00e2n\u0131 vard\u0131r. Kusurunu kabul edip tevbe ederek ba\u011f\u0131\u015flanma dilemek; isyan\u0131 b\u0131rak\u0131p itaat etmek. Ama \u0130blis\u2019i b\u00fct\u00fcn donan\u0131mlar\u0131yla kilitleyen kibir, ona bunu da yapt\u0131rmaz. Bilakis, isti\u011ffar dileyece\u011fi yerde, g\u00fcya isyan\u0131n\u0131n do\u011frulu\u011funu isbatlamak ad\u0131na Rabbinden m\u00fchlet diler. K\u0131yamete kadar verilen m\u00fchletle g\u00fcya insana dair iddias\u0131n\u0131 do\u011frulayacakt\u0131r.<\/p>\n
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O g\u00fcnden beridir, \u0130blis kendini i\u00e7ine d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc bu zindana insan\u0131 da d\u00fc\u015f\u00fcrmek i\u00e7in u\u011fra\u015f\u0131r durur. Kur\u2019\u00e2n\u2019\u0131n haber verdi\u011fi \u00fczere, kendi isyan\u0131n\u0131 \u2018do\u011frulamak\u2019 ad\u0131na insan\u0131 da yoldan \u00e7\u0131karmaya yeminlidir \u0130blis.[1] Ve, Rabb-\u0131 Rah\u00eem\u2019in hak yolundan sapt\u0131rmak i\u00e7in insana kurdu\u011fu tuzaklar\u0131n belki en \u00f6nemlisi, \u2018nefsine ise asla toz kondurmamak,\u2019 yanl\u0131\u015f\u0131 ve k\u00f6t\u00fcl\u00fc\u011f\u00fc hep d\u0131\u015far\u0131da aratmak s\u00fbretiyle insan\u0131 da kibre y\u00f6neltmesidir. \u0130blis, nas\u0131l kendisi isyan\u0131na bir \u2018mazeret\u2019 aray\u0131p yapt\u0131\u011f\u0131n\u0131n isyan ve g\u00fcnah oldu\u011funu kabule asla yana\u015fmam\u0131\u015fsa, ayn\u0131 yanl\u0131\u015fa insan\u0131 da d\u00fc\u015f\u00fcrmek ister. Bunun i\u00e7in de, ona kendisini de, nefsini de unutturur. \u0130blis\u2019i de, nefsini de unuttu\u011funda, insan, \u2018kafese girmi\u015f\u2019 demektir. <\/p>\n
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Girdi\u011fi kafesten, d\u00fc\u015f\u00fcr\u00fcld\u00fc\u011f\u00fc zindandan habersiz, kusursuz bir benlik binas\u0131 in\u015fas\u0131na giri\u015fir bu haldeki insan. O kusursuzdur, tamd\u0131r, m\u00fckemmeldir; hatadan, kusurdan \u00e2r\u00eedir. K\u00f6t\u00fcl\u00fck d\u0131\u015far\u0131dad\u0131r, k\u00f6t\u00fc olan ba\u015fkalar\u0131d\u0131r. Velev ki kusur onun \u00fczerinde g\u00f6r\u00fcnse dahi, bunun sebebi ve sorumlusu o de\u011fildir; ba\u015fkalar\u0131, \u00e7evresi, yeti\u015fme \u015fartlar\u0131 ve ortamd\u0131r.<\/p>\n
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B\u00f6ylece, insan, onu bu zindandan kurtaracak imk\u00e2n\u0131 da b\u00fcsb\u00fct\u00fcn yitirir: murakabe, muhasebe.<\/p>\n
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\u00c2lemlerin Rabbi, Kur\u2019\u00e2n\u2019\u0131yla bizi bu \u015feytan\u00ee tuza\u011fa kar\u015f\u0131 uyard\u0131\u011f\u0131 gibi, bu murakabe halini ku\u015fanmaya da \u00e7a\u011f\u0131r\u0131r. B\u00fct\u00fcn\u00fcyle Kur\u2019\u00e2n bu dersi verdi\u011fi gibi, bilhassa peygamber k\u0131ssalar\u0131 bu dersin \u2018uygulamal\u0131\u2019 \u00f6rne\u011fini \u00e7\u0131kar\u0131r kar\u015f\u0131m\u0131za. Yusuf aleyhisselam\u0131n o e\u015fsiz m\u00fcnacat\u0131 bunun bir \u00f6rne\u011fidir. Her taraftan ku\u015fat\u0131ld\u0131\u011f\u0131, g\u00fcnah\u0131n apa\u00e7\u0131k davetine maruz kald\u0131\u011f\u0131 anda dahi Yusuf\u2019u Rabbinin emrine isyandan al\u0131koyan, \u2018nefis\u2019le ilgili ger\u00e7e\u011fi bilmesidir. Rabbimizin merhameti olmasa, insan\u0131n nefsin elinde nas\u0131l k\u00f6leye d\u00f6n\u00fc\u015fece\u011finin fark\u0131ndad\u0131r Hz. Yusuf. Bu k\u00f6lelikten kurtulman\u0131n yolu ise, \u2018ben\u2019den \u00e7\u0131k\u0131p \u2018O\u2019na giden bir yol bulup Rabbinin r\u0131zas\u0131n\u0131 ve emrini eksen tutarak ya\u015famak; nefsin ise insana her vakit k\u00f6t\u00fcl\u00fc\u011f\u00fc emreden \u2018emm\u00e2re\u2019 bir \u00f6zelli\u011fe sahip oldu\u011funu bilerek onu temize \u00e7\u0131karmaya \u00e7al\u0131\u015fmamakt\u0131r: \u201cBen nefsimi tebrie etmem; Rabbimin merhameti m\u00fcstesna, nefis daima k\u00f6t\u00fcl\u00fc\u011f\u00fc emreder.\u201d[2]<\/p>\n
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B\u00f6yle diyerek \u2018ben\u2019e kar\u015f\u0131 \u2018O\u2019na s\u0131\u011f\u0131nd\u0131\u011f\u0131, \u2018emm\u00e2re nefs\u2019e kar\u015f\u0131 \u2018emr-i il\u00e2h\u00ee\u2019ye itaat etti\u011fi i\u00e7in o m\u00fcthi\u015f g\u00fcnaha \u00e7a\u011fr\u0131 halinin manyetik \u00e7ekiminden kendini kurtarabilmi\u015ftir Yusuf aleyhisselam. Ama bir kez daha dikkat \u00e7ekelim: nefsinin \u2018emm\u00e2re\u2019 \u00f6zelli\u011fini bilmesi, \u0130blis\u2019i d\u00fc\u015f\u00fcren kendine k\u00f6t\u00fcl\u00fck konduramama kibrinden ise uzak durabilmesidir. <\/p>\n
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Yunus aleyhisselam da, benzer bir murakabe ve muhasebe \u00f6rne\u011fini sunar bize. O, bir peygamber olarak emr-i il\u00e2h\u00ee gelmeden tebli\u011fle m\u00fckellef oldu\u011fu yurdu terketmesine kar\u015f\u0131l\u0131k kaderin sevkiyle gemiden at\u0131l\u0131p bal\u0131\u011f\u0131n karn\u0131na d\u00fc\u015ft\u00fc\u011f\u00fcnde, denklemi do\u011fru kurmu\u015f halde m\u00fcnacat \u00fczeredir: \u201cSeni tesbih ve tenzih ederim; ben zalimlerden oldum.\u201d[3] Burada da Yunus aleyhisselam, S\u00fcbhan olan\u0131n, tesbih ve tenzihe l\u00e2y\u0131k olan\u0131n, hatadan ve kusurdan m\u00fcnezzeh olan\u0131n \u2018ben\u2019 de\u011fil \u2018O\u2019 oldu\u011funun idrakiyle bu m\u00fcnacat\u0131 etmektedir. \u0130nsan kendini, nefsini tebrie edemez; temize \u00e7\u0131karamaz. Nefis k\u00f6t\u00fcl\u00fc\u011f\u00fc emreder ve bu u\u011furda \u0130blis ba\u015fka olmak \u00fczere ba\u015fkaca nefislerle i\u015fbirli\u011fine de giri\u015fir. S\u00fcbhan, O\u2019dur; insana ise, nefsin k\u00f6t\u00fcl\u00fc\u011fe emredici karakterini bilerek, nefsine uydu\u011funda d\u00fc\u015ft\u00fc\u011f\u00fc b\u00fct\u00fcn \u2018zul\u00fcm\u2019lerden, yani haddi a\u015fmalardan dolay\u0131 itiraf ve isti\u011ffarla O\u2019ndan af ve ma\u011ffiret dilemektir.<\/p>\n
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Res\u00fbl-i Ekrem aleyhissal\u00e2tu vesselam da, peygamber k\u0131ssalar\u0131yla bize \u00f6\u011fretilen bu hakikati, sahabilerin kendisinden s\u0131k\u00e7a duyduklar\u0131 bir duayla \u00f6\u011fretmi\u015ftir: \u201cAllah\u0131m! Beni bir an olsun nefsimle ba\u015fba\u015fa b\u0131rakma!\u201d<\/p>\n
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Velhas\u0131l, insan\u0131n i\u00e7 d\u00fcnyas\u0131, hay\u0131r ile \u015fer, hak ile b\u00e2t\u0131l, iyilik ile k\u00f6t\u00fcl\u00fck, itaat ile isyan aras\u0131nda bir m\u00fccadele ve m\u00fccahede meydan\u0131 gibidir her daim. \u0130nsan \u0130blis ve avenesi ile \u2018her vakit \u015feytan\u0131 dinleyen\u2019 emm\u00e2re nefsi ile heva ve hevesinin \u015ferre, b\u00e2t\u0131la ve isyana davetine kar\u015f\u0131 hayr\u0131, hakk\u0131, iyili\u011fi en ba\u015fta kendi i\u00e7 d\u00fcnyas\u0131nda h\u00e2kim ve muk\u00eem k\u0131lma m\u00fccahedesi ya\u015far \u00f6mr\u00fc boyunca.<\/p>\n
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\u0130\u015fte bu s\u0131rdand\u0131r ki, Peygamber aleyhissal\u00e2tu vesselam, zorlu bir sefer d\u00f6n\u00fc\u015f\u00fc o unutulmaz dersi verir sahabilerine. Hem mevsimin yaz ortas\u0131 olmas\u0131, hem mesafenin uzakl\u0131\u011f\u0131, hem de kar\u015f\u0131 kar\u015f\u0131ya gelinmesi umulan ordunun kalabal\u0131k Bizans ordusu olmas\u0131 hasebiyle, \u2018zorluk seferi\u2019 diye de an\u0131lm\u0131\u015ft\u0131r Teb\u00fck seferi. Ve, bu en zor seferin d\u00f6n\u00fc\u015f yolunda Res\u00fblullah aleyhissal\u00e2tu vesselam\u0131n, \u201cK\u00fc\u00e7\u00fck cihaddan b\u00fcy\u00fck cihada d\u00f6n\u00fcyoruz\u201d dedi\u011fi haber verilir. Sahabiler sorarlar: \u201cB\u00fcy\u00fck cihad nedir?\u201d Cevap: \u201cNefisle yap\u0131lan cihad.\u201d[4]<\/p>\n
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Baz\u0131 muhaddisler hadis kriterleri a\u00e7\u0131s\u0131ndan bu rivayeti \u2018zay\u0131f\u2019 bulsalar da, ayn\u0131 m\u00e2n\u00e2y\u0131 destekleyen ba\u015fkaca hadisler de \u00e7\u0131kar kar\u015f\u0131m\u0131za. Mesel\u00e2, \u201cHakik\u00ee m\u00fccahid, nefsine kar\u015f\u0131 cihad eden kimsedir\u201d[5] demi\u015ftir Hz. Peygamber. Yine bir di\u011fer hadis, \u2018ger\u00e7ek pehlivan\u2019\u0131 \u015f\u00f6yle tarif eder: \u201cGer\u00e7ek pehlivan, g\u00fcre\u015fte rakibini yenen de\u011fildir. Ger\u00e7ek pehlivan, \u00f6fkelendi\u011fi zaman \u00f6fkesini yenendir.\u201d[6]<\/p>\n
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Asr-\u0131 Saadet\u2019ten bu Teb\u00fck hat\u0131ras\u0131, ayn\u0131 m\u00e2n\u00e2y\u0131 destekleyen hadislerle birlikte, d\u0131\u015fta ve i\u00e7te iki cihad hakikatiyle bizi tan\u0131\u015ft\u0131r\u0131r. Cihad, husus\u00ee anlam\u0131yla Allah yolunda yap\u0131lan sava\u015f\u0131 ifade etti\u011fi gibi, geni\u015f anlam\u0131yla insan\u0131 Allah\u2019\u0131n yolundan al\u0131koyan dahil\u00ee ve haric\u00ee b\u00fct\u00fcn unsurlarla her t\u00fcrden m\u00fccahedeyi de i\u00e7erir. Nefis, heva, vehim ve heves de hak yolda insana engel olan bu \u2018d\u00fc\u015fman\u2019lar i\u00e7erisindedir.<\/p>\n
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Ve husus\u00ee anlam\u0131yla cihad nas\u0131l bir beldeyi Allah\u2019\u0131n ismi an\u0131l\u0131r, Allah\u2019\u0131n Kitab\u0131 tebli\u011f edilir, Allah\u2019\u0131n dini ya\u015fan\u0131r hale getirmek; yani o beldeyi k\u00fcfre kar\u015f\u0131 \u2018\u00f6zg\u00fcrle\u015ftirmek\u2019 i\u00e7in yap\u0131l\u0131yorsa; geni\u015f anlam\u0131yla cihad da i\u00e7 d\u00fcnyada bir \u2018\u00f6zg\u00fcrl\u00fck\u2019 boyutunu i\u00e7erir. \u0130lgili hadisten hareketle diyebiliriz ki, nas\u0131l biri d\u0131\u015far\u0131da k\u00fcff\u00e2ra ve f\u00fccc\u00e2ra, di\u011feri i\u00e7eride nefse kar\u015f\u0131 iki cihad varsa, bu iki cihad i\u00e7in yola koyulurken \u2018\u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fma\u2019 hedefi de vard\u0131r. Ve nas\u0131l nefse kar\u015f\u0131 yap\u0131lan sava\u015f \u2018b\u00fcy\u00fck cihad\u2019sa, nefse kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck de, b\u00fcy\u00fck \u00f6zg\u00fcrl\u00fckt\u00fcr.<\/p>\n
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Bu rivayet ve onu destekleyen ba\u015fkaca hadisler, m\u00fc\u2019minlerin k\u00fcfre ve k\u00fcff\u00e2ra kar\u015f\u0131 yapt\u0131\u011f\u0131 cihad\u0131 elbette \u2018k\u00fc\u00e7\u00fck\u2019 g\u00f6steriyor de\u011fildir. Bilakis, cihad\u0131 yaln\u0131zca d\u0131\u015f \u00e2lemde ve besbelli ortada olan bir d\u00fc\u015fmana kar\u015f\u0131 belli bir zaman diliminde yap\u0131lan bir m\u00fccahededen ibaret g\u00f6rme zann\u0131ndan \u00fcmmetini korumaktad\u0131r. Nefse kar\u015f\u0131 yap\u0131lan, \u2018b\u00fcy\u00fck cihad\u2019d\u0131r; \u00e7\u00fcnk\u00fc \u2018d\u00fc\u015fman\u2019 i\u00e7eride oldu\u011fu i\u00e7in zorluk derecesi daha y\u00fcksektir ve di\u011ferinin aksine yeri ve zaman\u0131 belli de\u011fildir; bilakis, b\u00fct\u00fcn bir hayat\u0131 ku\u015fatmaktad\u0131r. Ki, \u00f6m\u00fcr boyu s\u00fcrecek bu b\u00fcy\u00fck cihad unutuldu\u011funda, insan\u0131n zafer zarho\u015flu\u011fu ve gurura d\u00fc\u015f\u00fcp d\u0131\u015far\u0131da kazan\u0131lm\u0131\u015f bir \u2018k\u00fc\u00e7\u00fck cihad\u2019\u0131n ard\u0131ndan \u2018kazanm\u0131\u015fken kaybetme\u2019 durumuyla y\u00fczy\u00fcze gelmesi dahi m\u00fcmk\u00fcn olabilmektedir. Nasr s\u00fbresinin Allah\u2019\u0131n yard\u0131m\u0131yla gelen zaferden sonra yapt\u0131\u011f\u0131 \u2018isti\u011ffar\u2019 daveti de, bu a\u00e7\u0131dan ziyadesiyle manidar de\u011fil midir?<\/p>\n
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Bind\u00f6rty\u00fcz y\u0131ldan beri dilden dile dola\u015fan, manev\u00ee terbiyeye \u00f6zellikle dikkat \u00e7eken m\u00fc\u2019minlerce bilhassa vurgulanan bu Peygamber s\u00f6z\u00fcn\u00fcn izini takip ederek bir kez daha vurgularsak; galip geldi\u011finde bizi esir etmesi muhtemel bir d\u0131\u015f d\u00fc\u015fmana kar\u015f\u0131 yap\u0131lan m\u00fccahede \u2018k\u00fc\u00e7\u00fck cihad\u2019 ise, d\u0131\u015ftan gelen bask\u0131lara kar\u015f\u0131 kazan\u0131lan bir \u00f6zg\u00fcrl\u00fck de olsa olsa \u2018k\u00fc\u00e7\u00fck \u00f6zg\u00fcrl\u00fck\u2019 olarak nitelenebilir yaln\u0131zca. \u0130nsan\u0131n as\u0131l h\u00fcrriyeti, yani \u2018b\u00fcy\u00fck \u00f6zg\u00fcrl\u00fck\u2019 ise, yine bu hadisin mant\u0131\u011f\u0131na g\u00f6re, i\u00e7eride kazan\u0131lan \u00f6zg\u00fcrl\u00fckt\u00fcr\u2014nefse kar\u015f\u0131; nefsin akl\u0131m\u0131z\u0131n kabul ve kalbimizin tasdik etti\u011fi do\u011frular\u0131 ya\u015famam\u0131z\u0131 engellemek i\u00e7in \u00f6n\u00fcm\u00fcze koydu\u011fu her t\u00fcrden \u015feye kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck…<\/p>\n
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Bu anlamda bakt\u0131\u011f\u0131m\u0131zda, insan bu as\u0131l \u00f6zg\u00fcrl\u00fc\u011fe kar\u015f\u0131 i\u00e7ten ve d\u0131\u015ftan sald\u0131r\u0131ya maruz kal\u0131r s\u00fcrekli. Bir yanda \u0130blis ve avenesi, \u00f6te yanda nefis, heva, heves gibi \u2018i\u015fbirlik\u00e7iler.\u2019 Bir yanda kendi nefs-i emm\u00e2resi, di\u011fer yanda ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n kollektif nefs-i emm\u00e2resi. Bir yanda d\u0131\u015f d\u00fcnyadan \u00f6n\u00fcne konulan ve zihnini tevhide odaklamaktan al\u0131koyan b\u00fct\u00fcn \u2018kesret\u2019 unsurlar\u0131n\u0131n ak\u0131l \u00e7elicili\u011fi, \u00f6te yanda nefsin bu kesret unsurlar\u0131ndan daha da fazlas\u0131n\u0131 edinmek i\u00e7in didinip duran heva, heves, arzu ve \u015fehvetleri…<\/p>\n
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B\u00f6yle bakt\u0131\u011f\u0131m\u0131zda, sabahleyin g\u00f6z\u00fcn\u00fc a\u00e7t\u0131\u011f\u0131 andan ba\u015flayarak, insan s\u00fcrekli bir iman-k\u00fcf\u00fcr, hidayet-dal\u00e2let, hay\u0131r-\u015fer, hak-b\u00e2t\u0131l m\u00fccadelesine maruz haldedir. B\u00e2t\u0131l\u0131n yan\u0131nda saf tutanlar, en ba\u015fta da kendi nefsi, o yolun g\u00f6n\u00fcll\u00fc k\u00f6lesi yapamad\u0131\u011f\u0131 durumda dahi, \u00f6n\u00fcne y\u0131\u011fd\u0131\u011f\u0131 arzular, istekler, hedefler ve idealler ile sevketti\u011fi gafletle insan\u0131 olmas\u0131 gereken \u015fuur halinden al\u0131koymak ister. Nefis ve heva, insan\u0131 ya \u2018i\u015fgal\u2019 veya \u2018me\u015fgul\u2019 eder velhas\u0131l. Hep \u2018olmas\u0131 gereken\u2019den al\u0131koymak, nefsine ve kollektif nefs-i emmareye kar\u015f\u0131 \u00f6zg\u00fcrle\u015fme imk\u00e2n\u0131n\u0131 ortadan kald\u0131rmak \u00fczere i\u015fg\u00f6r\u00fcr. Onlar\u0131n \u00f6n\u00fcm\u00fcze y\u0131\u011fd\u0131\u011f\u0131 ak\u0131l ve g\u00f6n\u00fcl \u00e7elen bu kesret ke\u015fmeke\u015fi i\u00e7inde vahdete bir yol bulabilmek, bu kesretin i\u00e7inde yolunu ve istikametini kaybetmemek i\u00e7in, bir mihvere, bir istikamete ve daim\u00ee bir \u2018uyar\u0131c\u0131\u2019ya ihtiyac\u0131 vard\u0131r insan\u0131n.<\/p>\n
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Ve nisyan ile m\u00e2l\u00fbl oldu\u011fu i\u00e7in, gafletin esiri olmadan \u015fuur halini korumak i\u00e7in, daim\u00ee bir \u2018hat\u0131rlat\u0131c\u0131\u2019ya.<\/p>\n
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\u0130\u015fte o, be\u015f vakit namazd\u0131r. Her namaz davetinde i\u015fitti\u011fimiz \u201cHayye ale\u2019l-felah,\u201d yani \u201cHaydi felaha! Haydi kurtulu\u015fa!\u201d daveti, elbette \u00f6ylesine s\u00f6ylenen bir s\u00f6z, \u00f6ylesine yap\u0131lan bir davet de\u011fildir. Namaz, insan\u0131n \u00f6zg\u00fcrl\u00fck davetidir. G\u00f6z\u00fcn\u00fc a\u00e7t\u0131\u011f\u0131 andan uyumak \u00fczere g\u00f6z\u00fcn\u00fc kapamaya meyletti\u011fi \u00e2na kadar, i\u00e7ten d\u0131\u015ftan ne kadar da \u00e7ok i\u011fvaya maruz kal\u0131yor insan. Akl\u0131 ve kalbi, g\u00fcnde ka\u00e7 bin defa vahdete kar\u015f\u0131 \u2018kesret\u2019le s\u0131nan\u0131yor ve ka\u00e7 bin defa nefsin ve hev\u00e2n\u0131n emr-i il\u00e2h\u00eeye ayk\u0131r\u0131 davetlerine muhatap oluyor… Bizi O\u2019nu d\u00fc\u015f\u00fcnmekten ve tefekk\u00fcrden al\u0131koyan nice ak\u0131l \u00e7elici ile, O\u2019nu anmaktan ve zikretmekten al\u0131koyan nice g\u00f6n\u00fcl \u00e7elici ile y\u00fczy\u00fcze geliyoruz g\u00fcn boyu. \u0130\u015fte g\u00f6z\u00fcn\u00fc a\u00e7t\u0131\u011f\u0131 andan kapad\u0131\u011f\u0131 ana kadar ya\u015fad\u0131\u011f\u0131 bu b\u00fcy\u00fck m\u00fccadelede hay\u0131rdan al\u0131koyup k\u00f6t\u00fcl\u00fc\u011f\u00fc emreden b\u00fct\u00fcn bu unsurlar\u0131n esaretine d\u00fc\u015fmemesi i\u00e7in, insan\u0131n \u2018f\u0131trat\u0131na d\u00f6n\u00fc\u015f\u2019 daveti, \u2018f\u0131trat ayarlar\u0131\u2019na yeniden kavu\u015fma \u00e7a\u011fr\u0131s\u0131 gibidir namaz. Zincirlerden kurtulu\u015f imk\u00e2n\u0131d\u0131r.<\/p>\n
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En ba\u015fta, ezan\u0131n da, namaz\u0131n da kendisiyle ba\u015flad\u0131\u011f\u0131 \u201cAllahu Ekber\u201d ile k\u0131rar bu esaret zincirlerini, bu \u0130blis tuzaklar\u0131n\u0131, bu kesret eseri gafleti insan. Kur\u2019\u00e2n, \u201cKibirlendi ve k\u00e2firlerden oldu\u201d diye anlat\u0131r \u0130blis\u2019in serenc\u00e2m\u0131n\u0131. Her \u201cAllahu Ekber\u201d ise, kibriya ve azametin yaln\u0131z \u00e2lemler Rabbinin s\u0131fat\u0131 oldu\u011funu; O\u2019nun b\u00fcy\u00fckl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda herkesin e\u015fit derecede \u2018k\u00fc\u00e7\u00fck\u2019 oldu\u011funu; O\u2019nun b\u00fcy\u00fckl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda ba\u015fka hi\u00e7 kimsenin ve hi\u00e7bir \u015feyin b\u00fcy\u00fckl\u00fc\u011f\u00fcnden s\u00f6z edilemeyece\u011fini; O\u2019ndan ba\u015fka hi\u00e7 kimsenin ve hi\u00e7bir \u015feyin \u2018rab\u2019 ve \u2018m\u00e2bud\u2019 olma liyakatinden mahrum oldu\u011funu ve her\u015feyin ancak O\u2019na nisbetle bir de\u011fer kazand\u0131\u011f\u0131n\u0131 bildirir bize her Allahuekber. Her ezanda ve her kamette alt\u0131 defa tekrarlad\u0131\u011f\u0131 bu m\u00fcbarek s\u00f6zle insan hem i\u00e7teki, hem d\u0131\u015ftaki k\u00f6lelik zincirlerini k\u0131rar, kula kul olmaktan da, kullar\u0131 rab edinmekten, keza kul iken kendini rab zannetmekten de \u00e2z\u00e2d olur. \u0130ki rekatlik bir namazda 11, d\u00f6rt rekatlik bir namazda ise 22 defa \u201cAllahuekber\u201d diyerek, kibriya ve azameti yaln\u0131z O\u2019ndan bilerek ve ba\u015fka her\u015feyi O\u2019na nisbet ederek, nefis ba\u015fta olmak \u00fczere m\u00e2siv\u00e2dan \u00f6zg\u00fcrle\u015fir insan. Her \u201cAllahuekber,\u201d \u0130blis\u2019in d\u00fc\u015ft\u00fc\u011f\u00fc ve insan\u0131 da d\u00fc\u015f\u00fcrmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u2018kibir\u2019 zindan\u0131na kar\u015f\u0131 bir \u00f6zg\u00fcrl\u00fck ferman\u0131 gibidir.<\/p>\n
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Ve yine, daha ilk tekbirden sonra, \u2018Subhaneke\u2019 diyerek, hem kendi nefsinin, hem ba\u015fkaca nefislerin kendisini \u2018kusurdan m\u00fcnezzeh\u2019 ilan ederek insan\u0131 kendine k\u00f6le ve r\u00e2m edinme \u00e7abas\u0131na ne\u015fteri vurur insan. Emm\u00e2re nefsin ve kollektif nefs-i emm\u00e2resinin kar\u015f\u0131s\u0131nda, Yusuf aleyhisselam misali nefsini asla tebrie etmeyip Rabb-\u0131 Rah\u00eemine iltica ederek, Yunus aleyhisselam misali \u201cS\u00fcbhan Sensin\u201d diyerek, insan\u0131 nefsinin k\u00f6leli\u011fine g\u00f6t\u00fcren \u2018kendini hatadan ve kusurdan tenzih\u2019 illetine ba\u015ftan gem vurur.<\/p>\n
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Yine o \u2018Subh\u00e2neke,\u2019 \u00e2lemlerin Rabbine kulunun \u2018Sen\u2019 diye, \u2018Subhan Sensin\u2019 diye hitap etmesinin apa\u00e7\u0131k g\u00f6sterdi\u011fi \u00fczere, m\u00e2siv\u00e2y\u0131 arkada b\u0131rakman\u0131n da ifadesidir. Kul, kesrette bo\u011fulup kalmam\u0131\u015f, bilakis kesretten vahdete yol bulmu\u015ftur; ve \u015fimdi, b\u00fct\u00fcn k\u00e2inat\u0131 arkas\u0131nda b\u0131rakm\u0131\u015f olarak, b\u00fct\u00fcn o k\u00e2inat ad\u0131na bir \u2018halife\u2019 makam\u0131nda O\u2019nun huzurunda \u2018h\u00e2z\u0131r\u00e2ne\u2019 bir ubudiyet \u00fczeredir.<\/p>\n
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\u201cAllahuekber\u201d diyen, ancak Allah\u2019a kul olur; O\u2019ndan ba\u015fkas\u0131na kul olmaz, ba\u015fka bir kulu kendine kul edinmeye de kalk\u0131\u015fmaz. Yani, ne ba\u015fka nefisleri ilah edinir, ne de kendi nefsinin \u2018ilahl\u0131k\u2019 iddias\u0131na kalk\u0131\u015facak bir kibir ku\u015fanmas\u0131na izin verir. Kibriya ve azameti yaln\u0131z O\u2019na mahsus bilir. \u2018S\u00fcbhaneke\u2019 diyen, nefsini kusurdan m\u00fcnezzeh bilme hatas\u0131ndan uzak durdu\u011fu gibi, ba\u015fka nefislere \u2018kusursuzluk\u2019 izafe etme hatas\u0131ndan da uzak durur; bu ise, onu nefsi i\u00e7in isti\u011ffara a\u00e7\u0131k tuttu\u011fu gibi, tesbih ve tenzihin adresini de do\u011frultur. F\u00e2tiha, ba\u015ftan sona, insan\u0131 istikamet \u00fczere tutacak hakikatlerin bir \u00f6zeti gibidir. R\u00fck\u00fbda Az\u00eem olan Rabbi i\u00e7in e\u011filen ba\u015f, \u2018az\u00eem\u2019 olmayan kullar\u0131n kar\u015f\u0131s\u0131nda asla e\u011filmez. Secdede Aliyy ve A\u2019l\u00e2 olan Rabbi i\u00e7in b\u00fck\u00fclen beden, \u2018aliyy\u2019 ve \u2018a\u2019l\u00e2\u2019 olmayan kullar\u0131n kar\u015f\u0131s\u0131nda asla b\u00fck\u00fclmez. Tahiyyat ise, ancak O\u2019na kul oldu\u011funda insan\u0131n nas\u0131l \u2018kullu\u011fu i\u00e7inde sultan\u2019 makam\u0131na y\u00fckseldi\u011finin, nas\u0131l \u2018miraca\u2019 mazhar k\u0131l\u0131nd\u0131\u011f\u0131n\u0131n ni\u015fanesi gibidir. B\u00fct\u00fcn k\u00e2inat ad\u0131na, b\u00fct\u00fcn mevcudat\u0131n hayatlar\u0131yla ve varolu\u015flar\u0131yla ettikleri b\u00fct\u00fcn tesbihat, tahmidat ve tahiyyat\u0131, onlar nam\u0131na \u00e2lemlerin Rabbine arzetmektedir. Nice firavunlar, nemrudlar \u2018rablik\u2019 iddias\u0131yla a\u015fa\u011f\u0131lar\u0131n a\u015fa\u011f\u0131s\u0131na d\u00fc\u015ferken, \u2018Allahuekber\u2019 diyerek k\u0131yama durup, yine \u2018Allahuekber\u2019 diye r\u00fckua e\u011filen, yine \u2018Allahuekber\u2019 diyerek secdeye kapanan ve yine \u2018Allahuekber\u2019 ile b\u00fct\u00fcn mahlukat\u0131n tahiyyat\u0131n\u0131 \u00e2lemlerin Rabbine mahsus k\u0131l\u0131p O\u2019na arzeden insan, kullu\u011fuyla y\u00fckselmekte ve y\u00fccelmektedir.<\/p>\n
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Tekbiri, tesbihleri, k\u0131yam\u0131, \u2018F\u00e2tiha\u2019 ba\u015fta olmak \u00fczere k\u0131raati, r\u00fckuu, secdesi, tahiyyat\u0131, velhas\u0131l b\u00fct\u00fcn erk\u00e2n\u0131yla namaz bize g\u00fcndelik hayat\u0131n ak\u0131\u015f\u0131 i\u00e7inde ya kar\u015f\u0131m\u0131za \u00e7\u0131kan kesretin veyahut nefsin unutturdu\u011fu Hakikati b\u00fct\u00fcn k\u00e2inat\u0131 ku\u015fat\u0131r bir geni\u015flik ve derinlikle bize tekrar hat\u0131rlat\u0131r. Hakikatt\u0131r zaten insan\u0131 h\u00fcr k\u0131lan. Res\u00fblullah aleyhissal\u00e2tu vesselam, Kurey\u015f\u2019i, b\u00fct\u00fcn hakikatlerin \u00f6z\u00fc olarak tevhide, \u201cL\u00e2 il\u00e2he illallah deyin, kurtulun!\u201d diyerek davet etmi\u015f de\u011fil midir?<\/p>\n
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Be\u015f vakit namaz, i\u00e7erdi\u011fi b\u00fct\u00fcn r\u00fck\u00fcnler ile, insan\u0131n hakikat ile temas\u0131n\u0131 diri tutar, gafletten uyand\u0131r\u0131p isyana ve nisyana kar\u015f\u0131 uyar\u0131r, g\u00fcn boyu bir ubudiyet halini insana ku\u015fand\u0131r\u0131r.<\/p>\n
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\u015euayb aleyhisselam\u0131n hali, namaz\u0131n insan\u0131 nas\u0131l her t\u00fcrden yanl\u0131\u015fa kar\u015f\u0131 \u00f6zg\u00fcr k\u0131ld\u0131\u011f\u0131n\u0131n ve nas\u0131l g\u00fcn\u00fcn ve hayat\u0131n tamam\u0131na yay\u0131lan bir \u015fuurla ku\u015fand\u0131rd\u0131\u011f\u0131n\u0131n bir \u00f6rne\u011fidir. Haddi a\u015fmakla ve \u00f6l\u00e7\u00fcy\u00fc tart\u0131y\u0131 \u015fa\u015fmakla \u015f\u00f6hret bulmu\u015f kavmi Medyen\u2019i \u201cEy kavmim! Allah\u2019a kulluk edin, sizin O\u2019ndan ba\u015fka hi\u00e7bir ilah\u0131n\u0131z yoktur. \u00d6l\u00e7e\u011fi ve tart\u0131y\u0131 da eksik tutmay\u0131n; \u00e7\u00fcnk\u00fc ben sizi refah i\u00e7inde g\u00f6r\u00fcyorum ve ben sizin i\u00e7in, sizi ku\u015fatacak bir g\u00fcn\u00fcn azab\u0131ndan korkuyorum!\u201d[7] dedi\u011finde kavminin itiraz\u0131 ne kadar manidard\u0131r! \u201cEy \u015euayb!\u201d demi\u015ftir kavminin \u00f6nde gelenleri, \u201cAtalar\u0131m\u0131z\u0131n tapt\u0131klar\u0131n\u0131 terketmemizi veya mallar\u0131m\u0131z hususunda diledi\u011fimizi yapmamam\u0131z\u0131, sana namaz\u0131n m\u0131 emrediyor?\u201d[8]<\/p>\n
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Bu k\u0131ssay\u0131 bize ders veren H\u00fbd s\u00fbresi, peygamberin \u2018belini b\u00fck\u00fcp ihtiyarlatan\u2019 \u201cEmrolundu\u011fun gibi dosdo\u011fru ol!\u201d \u00e2yetinin (\u00e2yet: 112) ard\u0131ndan gelen 114. \u00e2yetiyle, \u015euayb aleyhisselam gibi hayat\u0131n her alan\u0131n\u0131, bu arada ticareti de ku\u015fatan bir ubudiyet hali i\u00e7in, her hal ve \u015fartta \u2018emrolundu\u011fumuz \u00fczere dosdo\u011fru\u2019 olabilmek i\u00e7in, namaz\u0131 bize adres olarak g\u00f6stermektedir: \u201cG\u00fcnd\u00fcz\u00fcn iki taraf\u0131nda ve gecenin g\u00fcnd\u00fcze yak\u0131n saatlerinde namaz k\u0131l! \u00c7\u00fcnk\u00fc iyilikler, k\u00f6t\u00fcl\u00fckleri giderir. Bu, idrak sahibi olanlara bir \u00f6\u011f\u00fctt\u00fcr.\u201d<\/p>\n
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Ayn\u0131 m\u00e2n\u00e2, Ankebut s\u00fbresinde de bize arzedilmektedir: \u201cKitaptan sana vahyedileni oku ve namaz\u0131 do\u011fruca k\u0131l. \u00c7\u00fcnk\u00fc namaz, fah\u015f\u00e2 ve m\u00fcnkerden (her t\u00fcrden a\u015f\u0131r\u0131l\u0131ktan ve f\u0131trat\u0131n reddetti\u011fi her t\u00fcrl\u00fc i\u011fren\u00e7 fiilden) al\u0131koyar. \u0130\u00e7inde Allah\u2019\u0131n an\u0131ld\u0131\u011f\u0131 zikir, daha b\u00fcy\u00fckt\u00fcr. Ve Allah, (yapt\u0131klar\u0131n\u0131z\u0131) \u00e7ok iyi bilendir.\u201d[9]<\/p>\n
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B\u00fcy\u00fck \u015fair \u0130kbal\u2019in, hadisin haberiyle \u2018kulun Rabbine en yak\u0131n\u2019 oldu\u011fu secde \u00e2n\u0131 i\u00e7in s\u00f6yledi\u011fi \u201cSana a\u011f\u0131r gelen o bir secde var ya, binlerce secdeden kurtar\u0131r seni\u201d s\u00f6z\u00fc, bu a\u00e7\u0131dan ne kadar da \u00f6\u011fretici. Ancak Allah\u2019a kul olmak, nefsi ve hevas\u0131 ba\u015fta olmak \u00fczere O\u2019ndan gayr\u0131 her\u015feyin kulu k\u00f6lesi olmaktan insan\u0131 kurtar\u0131yor zira.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, kendimizi kurtarmak istiyorsak, namaz\u0131 ciddiye ve merkeze almam\u0131z gerekiyor. Ba\u015fkalar\u0131 kurtulsun istiyorsak, yine ayn\u0131s\u0131n\u0131 yapmam\u0131z ve onlar\u0131 da namazla kurtulu\u015fa \u00e7a\u011f\u0131rmam\u0131z gerekiyor. D\u00fcnya kurtulsun istiyorsak da bunu yapmam\u0131z gerekiyor.<\/p>\n
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Sahabiler, hem kendilerini, hem ba\u015fkalar\u0131n\u0131, hem o g\u00fcn ula\u015fabildikleri yar\u0131 d\u00fcnyay\u0131 b\u00f6yle kurtard\u0131lar…<\/p>\n
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O halde, \u015fefkat ve hikmet sultan\u0131 kuds\u00ee neb\u00eenin vefat\u0131ndan hemen \u00f6nce \u0131srarla ve tekrarla s\u00f6yledi\u011fi \u201cNamaza devam edin! Namaza, namaza!\u201d s\u00f6z\u00fcne ittiba edip bu s\u00f6zdeki s\u0131rr\u0131 ke\u015ffetmenin tam da zaman\u0131…<\/p>\n
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G\u00fcnde be\u015f vakit her ezanda \u201cHayye ale\u2019s-sal\u00e2h, hayye ale\u2019l-fel\u00e2h!\u201d ile bizi nefsten ve m\u00e2siv\u00e2dan \u00f6zg\u00fcrl\u00fc\u011fe, kula kulluktan kurtulu\u015fa, hakikatle y\u00fckseli\u015fe davetin sad\u00e2s\u0131 sem\u00e2da ve kulaklarda bo\u015funa yank\u0131lanm\u0131yor.<\/p>\n
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Haydi namazla kurtulu\u015fa…<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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03.11.2018 HAYD\u0130 NAMAZLA kurtulu\u015fa!.. \u0130blis\u2019i isyana sevkeden \u015fey, Kur\u2019\u00e2n\u2019da apa\u00e7\u0131k sunulur bize: kibir. Kendince \u00fcretti\u011fi bir ak\u0131l y\u00fcr\u00fctmeyle \u2018Ben ate\u015ftenim, o topraktan; ate\u015f topraktan \u00fcst\u00fcnd\u00fcr\u2019 diyerek \u2018insandan \u00fcst\u00fcnl\u00fck\u2019 iddias\u0131na giri\u015fir ve bu y\u00fczden \u00e2lemler Rabbinin \u2018secde\u2019 emrine itaatle de\u011fil, isyanla kar\u015f\u0131l\u0131k verir. Bu durumda dahi, \u0130blis\u2019in \u00f6n\u00fcnde bir \u2018geri d\u00f6n\u00fc\u015f,\u2019 bir \u2018hatay\u0131 tamir\u2019 imk\u00e2n\u0131 vard\u0131r. […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83101","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n