15.11.2009<\/p>\n
\u2018VEZN,\u2019 BA\u015eTAN sonra Rahm\u00e2n\u2019\u0131n nimetlerini insana hat\u0131rlatan Rahm\u00e2n s\u00fbresinin bize tekrar tekrar hat\u0131rlatt\u0131\u011f\u0131 bir kevn\u00ee hakikatt\u0131r. \u0130nsan k\u00e2inat adl\u0131 \u015fu harika diyarda say\u0131s\u0131z nimetler i\u00e7inde ya\u015f\u0131yor ise e\u011fer, bu, \u00e2lemler Rabbinin her \u015feyi bir vezn ve \u00f6l\u00e7\u00fc i\u00e7inde, bir mizan ve muvazene \u00fczere yaratmas\u0131ylad\u0131r. K\u00e2inat i\u00e7inde insan\u0131n hem kendi i\u00e7 d\u00fcnyas\u0131nda, hem sair insanlarla huzur ve rahmet \u00fczere ya\u015famas\u0131, yine, b\u00fct\u00fcn k\u00e2inat\u0131 ku\u015fatan bu \u00f6l\u00e7\u00fc ve denge ger\u00e7e\u011fine insan\u0131n da r\u00e2m olabilmesiyle m\u00fcmk\u00fcn olacakt\u0131r.<\/p>\n
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Buna kar\u015f\u0131l\u0131k, insan, hayat\u0131n\u0131n her ad\u0131m\u0131nda \u2018vezn\u2019e dair s\u0131nanmalar ya\u015far durur. \u2018Her hak sahibine hakk\u0131n\u0131 tam vermek\u2019 anlam\u0131yla adaleti, ancak \u00f6l\u00e7\u00fcy\u00fc ve muvazeneyi tutturmakla y\u00fck\u00fcml\u00fcd\u00fcr insan; ama \u00f6te yandan, hayat\u0131n ak\u0131\u015f\u0131 i\u00e7erisinde terazi s\u00fcrekli ifratlar ve tefritler aras\u0131nda sal\u0131n\u0131r durur. Denge, insan\u0131n en merkez\u00ee imtihan\u0131d\u0131r.<\/p>\n
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Bu imtihan, \u2018her hak sahibine hakk\u0131m\u0131 tam vermek\u2019 anlam\u0131n\u0131n izinde \u00e2lemler Rabbinin hakk\u0131 olan iman ve ibadeti yaln\u0131z ve ancak O\u2019na tevcih etmek m\u00e2n\u00e2s\u0131n\u0131 i\u00e7erirken, orada dahi, bir \u2018mizan\u2019 imtihan\u0131 ya\u015far insan. \u00c7\u00fcnk\u00fc, insan\u0131 hadde hesaba gelmez nimetler ve rahmetler i\u00e7inde yaratan Rabbe \u015f\u00fckr\u00fcn\u00fc ibadetle ifade eden insan, bu ibadetini farkl\u0131 farkl\u0131 suretlerde ifa etme durumundad\u0131r. Mesel\u00e2 namaz, mesel\u00e2 oru\u00e7, mesel\u00e2 hac, hepsi de \u00e2lemler Rabbine ibadetin bir ifadesi olmakla birlikte, hepsinin de farkl\u0131 bir makam\u0131 ve tatbikat\u0131 vard\u0131r. Dahas\u0131, bu k\u00fcll\u00ee ibadetler i\u00e7inde sadece namaz\u0131n dahi, tekbirden selama, tesbihten tahiyyata, k\u0131yamdan secdeye farkl\u0131 farkl\u0131 ve\u00e7heleri ve r\u00fck\u00fcnleri vard\u0131r. Farkl\u0131 s\u00fbretlerden, farkl\u0131 ve\u00e7he ve r\u00fck\u00fcnlerden s\u00f6z edildi\u011fi bir durumda ise, bir kez daha, insan\u0131n her\u015feyi yerli yerinde yapma, \u00f6l\u00e7\u00fcy\u00fc ve dengeyi tutturma sorumlulu\u011fu vard\u0131r.<\/p>\n
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Nitekim, Kur\u2019\u00e2n \u00e2yetleri, gerek Peygamber aleyhissal\u00e2tu vesselam\u0131n hadisleri, ibadet yoluna girdikleri halde bu yolda s\u00fcr\u00e7en ve hatta sapanlar\u0131n varl\u0131\u011f\u0131n\u0131 bildirir bize. Mesel\u00e2 H\u0131ristiyanlar, Allah\u2019a daha iyi ibadet edebilme gayretiyle, Allah onlara b\u00f6yle bir\u015fey emretmedi\u011fi halde \u2018ruhbanl\u0131k\u2019 diye bir\u015fey icad etmi\u015f; ama gere\u011fini yerine getirmede muvaffak olamam\u0131\u015flard\u0131r. Mesel\u00e2 Yahudiler, \u00f6z\u00fcnden ve ruhundan ar\u0131nd\u0131r\u0131p kat\u0131 ve ruhsuz \u2018ceza kanunu\u2019 maddelerine d\u00f6n\u00fc\u015ft\u00fcrd\u00fckleri Tevrat h\u00fck\u00fcmlerini i\u00e7lerinden olup kendilerine gelen \u0130sa aleyhisselam gibi bir peygamberin aleyhine istimale dahi kalk\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n
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Buna kar\u015f\u0131l\u0131k, Rahm\u00e2n s\u00fbresiyle k\u00e2inat\u0131n bir vezn ve mizan \u00fczere yarat\u0131lm\u0131\u015f ve yarat\u0131l\u0131yor oldu\u011funu bildirip insana da \u2018muvazene\u2019yi emreden Kur\u2019\u00e2n\u2019\u0131n m\u00fcbelli\u011fi olarak Peygamber aleyhissal\u00e2tu vesselam\u0131n, bu muvazenenin hayat\u0131n her alan\u0131nda, bu arada ubudiyetin ifas\u0131 s\u0131ras\u0131nda nas\u0131l tatbik olunaca\u011f\u0131n\u0131 bilfiil g\u00f6stererek \u00f6\u011fretmi\u015ftir sahabilerine. Keza, ondan ald\u0131klar\u0131 hakikat ve ubudiyet dersini tatbikte muvazene sorunu ya\u015fayan ashab\u0131na y\u00f6nelik uyar\u0131lar\u0131 ile de \u00f6\u011fretmi\u015ftir. Allah\u2019a daha iyi kulluk ad\u0131na Allah\u2019\u0131n kendilerine hel\u00e2l k\u0131ld\u0131\u011f\u0131 \u015feyleri terke y\u00f6nelen; Res\u00fblullah\u2019a hel\u00e2l olan \u015feyleri dahi kendilerine haram k\u0131lmaya kalk\u0131\u015fan bir grup sahabisine y\u00f6nelik \u201cBen sizin i\u00e7in en g\u00fczel \u00f6rnek de\u011fil miyim?\u201d sorusu ve \u201cKim benim s\u00fcnnetimi be\u011fenmezse benden de\u011fildir\u201d ikaz\u0131, bunun en a\u015fik\u00e2r \u00f6rne\u011fidir.<\/p>\n
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Bunun bu kadar a\u00e7\u0131k bi\u00e7imde bilinmeyen ba\u015fkaca \u00f6rnekleri de vard\u0131r. \u0130\u015fte onlardan biri, Hz. Ali\u2019nin Res\u00fblullah\u2019tan i\u015fitti\u011fi \u00fczere aktard\u0131\u011f\u0131, namaza dair iki yasa\u011f\u0131d\u0131r. Hz. Ali\u2019nin bildirdi\u011fi \u00fczere, Res\u00fblullah aleyhissal\u00e2tu vessel\u00e2m, ba\u015fka baz\u0131 \u015feylerin yan\u0131nda, namazda \u201cr\u00fcku ve secdede Kur\u2019\u00e2n okumay\u0131 yasaklam\u0131\u015ft\u0131r.\u201d<\/p>\n
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Namaz, insan\u0131n Rabbine kar\u015f\u0131 kulluk borcunun en merkez\u00ee ifadesi oldu\u011fu; \u00f6te yandan Kur\u2019\u00e2n\u2019la hemhal olmak yine kullu\u011funu idrakin bir ni\u015fanesi oldu\u011fu halde, namaz gibi \u00e2zam bir ibadetin r\u00fcku ve secde gibi en derin iki r\u00fckn\u00fcnde Kur\u2019\u00e2n okumay\u0131 Res\u00fblullah aleyhissal\u00e2tu vesselam\u0131n yasaklam\u0131\u015f olmas\u0131, elbette bir \u2018muvazene\u2019 dersi niteli\u011findedir. Kur\u2019\u00e2n\u2019\u0131n k\u0131raat\u0131 namaz\u0131n \u015fartlar\u0131ndan biri oldu\u011fu; nitekim her m\u00fc\u2019min k\u0131yam \u00e2n\u0131nda, yani namaz\u0131n her rekatinde ayakta durdu\u011fu s\u0131rada Kur\u2019\u00e2n okumakla y\u00fck\u00fcml\u00fc oldu\u011fu halde, r\u00fcku ve secdede Kur\u2019\u00e2n okuman\u0131n yasak k\u0131l\u0131nmas\u0131nda bir b\u00fcy\u00fck hakikat ve mizan dersi vard\u0131r.<\/p>\n
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R\u00fcku ve secde, kulun \u00e2lemlerin Rabbi kar\u015f\u0131s\u0131nda aczini ve fakr\u0131n\u0131 ilan etti\u011fi haldir. Kul r\u00fckuda Rabbiye\u2019l-Az\u00eem ismiyle, secdede ise Rabbiye\u2019l-A\u2019l\u00e2 ismiyle O\u2019nu tesbih ederken; yarat\u0131lm\u0131\u015flar aras\u0131ndaki b\u00fct\u00fcn b\u00fcy\u00fckl\u00fcklerin O\u2019nun azameti kar\u015f\u0131s\u0131nda h\u00fck\u00fcms\u00fcz ve ge\u00e7ersiz oldu\u011funu, her\u015feyin mahlukiyet noktas\u0131nda ve mabudiyetten uzakl\u0131k noktas\u0131nda bir ve e\u015fit oldu\u011funu ilan etti\u011fi gibi, O\u2019nun yarat\u0131lm\u0131\u015flar aras\u0131ndaki her t\u00fcrl\u00fc \u00fcst\u00fcnl\u00fck tan\u0131m\u0131n\u0131n da \u00fcst\u00fcnde ve \u00f6tesinde bir kudsiyet ve m\u00fcnezzehiyeti oldu\u011funu ilan eder. Bir anlamda, b\u00fct\u00fcn yarat\u0131lm\u0131\u015flar ad\u0131na, onlar\u0131n halifesi makam\u0131nda k\u0131ld\u0131\u011f\u0131 namaz\u0131n\u0131n r\u00fckuunda O\u2019nun azametine kar\u015f\u0131 kendi k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcn\u00fc, secdesinde ise O\u2019nun ulviyetine kar\u015f\u0131 kendi eksikli\u011fini ve kusurunu kabul ve teslim etti\u011fini bildirir. Bu a\u00e7\u0131dan, gerek r\u00fcku, gerek secde, varl\u0131\u011f\u0131 kendinden olmay\u0131p bizatih\u00ee s\u0131f\u0131r olan\u0131n bizatih\u00ee Mutlak ve V\u00e2cib\u00fc\u2019l-V\u00fccud Olan\u2019\u0131n kim oldu\u011funu bildi\u011finin fiil\u00ee ifadesi niteli\u011findedir. Kul, kendi \u2018s\u0131f\u0131r\u2019l\u0131\u011f\u0131n\u0131 kabul, teslim ve ilan ederek Sonsuzun huzurunda durmaktad\u0131r.<\/p>\n
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R\u00fcku ve secde kulun aczini, kusurunu, zaaf\u0131n\u0131, fakr\u0131n\u0131, noksan\u0131n\u0131 ifade ederek Rabbini azamet ve ulviyetiyle tesbih etmenin makam\u0131 iken; elbette ki, s\u00f6zlerin en b\u00fcy\u00fc\u011f\u00fc, en g\u00fczeli, en ulv\u00eesi olarak Ar\u015f-\u0131 \u00c2zam\u2019dan n\u00fczul etmi\u015f Kur\u2019\u00e2n r\u00fcku ve secdede zikri ubudiyetin edebine ayk\u0131r\u0131d\u0131r. \u0130\u015fte bu y\u00fczden, namaz\u0131n k\u0131yam\u0131nda Kur\u2019\u00e2n okumay\u0131 ve namaz d\u0131\u015f\u0131ndaki zamanlar\u0131nda da Kur\u2019\u00e2n\u2019\u0131 okuyup anlayarak hayatlar\u0131n\u0131 onunla anlamland\u0131rmay\u0131 ashab\u0131na ve \u00fcmmetine \u00f6\u011freten Res\u00fbl-i Ekrem, r\u00fcku ve secdede Kur\u2019\u00e2n okumay\u0131 yasaklam\u0131\u015ft\u0131r. R\u00fcku ve secdede Kur\u2019\u00e2n okumak, ubudiyette zirveye ula\u015fmak de\u011fil, ubudiyette edebi ihlal etmek, ibadette haddi a\u015fmakt\u0131r. Her halin ve her makam\u0131n, o hale ve makama yak\u0131\u015fan bir keyfiyeti, bir edebi, bir fiili, bir kelam\u0131 vard\u0131r. R\u00fcku ve secde, insan\u0131n hem kendisinin hem ba\u015fka b\u00fct\u00fcn mahlukat\u0131n kusur ve aczini ilan ederek \u00e2lemler Rabbini tesbih ve tenzihin; ve O\u2019nun kar\u015f\u0131s\u0131nda fakr\u0131n\u0131 ilan ederek O\u2019ndan dua ve tazarrunun makam\u0131d\u0131r. Kul, bu makamda, kullar\u0131n\u0131n en sevgilisi olarak Habibullah\u2019\u0131n yapt\u0131\u011f\u0131 \u00fczere Rabbini tesbih ve tenzih durumundad\u0131r. Kul, O\u2019nun azameti ve ulviyeti kar\u015f\u0131s\u0131nda kendi k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcn\u00fc ve s\u00fcfl\u00eeli\u011fini ilan etti\u011fi bu makamda, s\u00f6zlerin en g\u00fczelini ve en ulv\u00eesini dilinde ta\u015f\u0131yamaz; kullu\u011fun edebine yak\u0131\u015fan, s\u00f6zlerin en g\u00fczeli ve en ulv\u00eesi olarak Kur\u2019\u00e2n\u2019\u0131n k\u0131yamda okunmas\u0131d\u0131r.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, Res\u00fblullah aleyhissal\u00e2tu vesselam, r\u00fcku ve secdede Kur\u2019\u00e2n okumay\u0131 yasaklamakla, Kur\u2019\u00e2n\u2019\u0131n defaatle verdi\u011fi \u2018muvazene\u2019 emrinin nas\u0131l tatbik olunaca\u011f\u0131n\u0131 bize bir kez daha g\u00f6steriyor ve bize \u015funu \u00f6\u011fretiyor: Her do\u011frunun bir yeri, her makam\u0131n bir edebi vard\u0131r. S\u00f6zlerin en do\u011frusu olarak Kur\u2019\u00e2n da do\u011fru yerde okunmal\u0131d\u0131r.<\/p>\n
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\/kitap.asp?book=171<\/p>\n","protected":false},"excerpt":{"rendered":"
15.11.2009 \u2018VEZN,\u2019 BA\u015eTAN sonra Rahm\u00e2n\u2019\u0131n nimetlerini insana hat\u0131rlatan Rahm\u00e2n s\u00fbresinin bize tekrar tekrar hat\u0131rlatt\u0131\u011f\u0131 bir kevn\u00ee hakikatt\u0131r. \u0130nsan k\u00e2inat adl\u0131 \u015fu harika diyarda say\u0131s\u0131z nimetler i\u00e7inde ya\u015f\u0131yor ise e\u011fer, bu, \u00e2lemler Rabbinin her \u015feyi bir vezn ve \u00f6l\u00e7\u00fc i\u00e7inde, bir mizan ve muvazene \u00fczere yaratmas\u0131ylad\u0131r. K\u00e2inat i\u00e7inde insan\u0131n hem kendi i\u00e7 d\u00fcnyas\u0131nda, hem sair insanlarla […]<\/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-83205","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n