22.09.2009<\/p>\n
HASED\u0130YLE KEND\u0130S\u0130N\u0130 yakt\u0131\u011f\u0131 gibi haset etti\u011fi insan\u0131 da yakmaya azmeden \u0130blis\u2019in insana kurdu\u011fu tuzaklar\u0131n ilki, Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019in bildirdi\u011fi \u00fczere, \u2018yasak meyve\u2019yle ilgilidir. \u00c2lemlerin Rabbinin insan i\u00e7in bir s\u0131nanma sebebi olarak bir a\u011fac\u0131n meyvesini yasak k\u0131lmas\u0131na kar\u015f\u0131l\u0131k, \u0130blis \u00c2dem\u2019e \u2018\u015feceretu\u2019l-huld\u2019un, yani \u2018\u00f6l\u00fcms\u00fczl\u00fck a\u011fac\u0131\u2019n\u0131n meyvesi oldu\u011fu i\u00e7in bunun kendisine yasakland\u0131\u011f\u0131n\u0131; bu yasak meyveyi yemesi kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015faca\u011f\u0131n\u0131 ona f\u0131s\u0131ldayacakt\u0131r.<\/p>\n
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Bak\u0131ld\u0131\u011f\u0131nda, \u0130blis\u2019in Hz. \u00c2dem i\u00e7in kurdu\u011fu bu tuza\u011f\u0131, \u00c2dem o\u011fullar\u0131 i\u00e7in de durmaks\u0131z\u0131n kurmaya devam etti\u011fi g\u00f6r\u00fcl\u00fcr. Bir a\u00e7\u0131dan, tuzak h\u00e2l\u00e2 ayn\u0131 tuzakt\u0131r. \u0130blis ve avenesi, h\u00e2l\u00e2 daha, insan\u0131 \u2018\u00f6l\u00fcms\u00fczl\u00fck\u2019 umudu \u00fczerinden kand\u0131r\u0131p Rabbinin r\u0131zas\u0131 yolundan kayd\u0131rmaya devam etmektedir.<\/p>\n
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Nitekim, \u015fu d\u00fcnya imtihan\u0131nda b\u00fct\u00fcn insanlar\u0131n y\u00fczy\u00fcze geldi\u011fi en b\u00fcy\u00fck \u015feytan\u00ee tuzaklardan biri, bu fani d\u00fcnyada g\u00f6z\u00fcn\u00fcn \u00f6n\u00fcnde ger\u00e7ekle\u015fen bunca \u00f6l\u00fcme ra\u011fmen \u2018hi\u00e7 \u00f6lmeyecekmi\u015f gibi\u2019 ya\u015famaya devam etmesidir. G\u00f6z\u00fcm\u00fcz \u00f6n\u00fcndeki \u00f6l\u00fcm tablolar\u0131 sanki ba\u015fkas\u0131 i\u00e7indir, sanki \u00f6l\u00fcm bizim semtimize hi\u00e7 u\u011framayacakt\u0131r, sanki bizim i\u00e7in \u00f6l\u00fcms\u00fczl\u00fck vaad edilmi\u015ftir; bu d\u00fcnya hayat\u0131na tutunma bi\u00e7imine, g\u00fcnlerini ve y\u0131llar\u0131n\u0131 ya\u015fama bi\u00e7imine bak\u0131ld\u0131\u011f\u0131nda, b\u00f6yle bir tablo \u00e7\u0131kmaktad\u0131r kar\u015f\u0131m\u0131za.<\/p>\n
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\u0130blis\u2019in \u2018\u00f6l\u00fcms\u00fczl\u00fck\u2019 zann\u0131 \u00fczerinden kurdu\u011fu bu tuzak, insan\u0131n \u00f6l\u00fcm\u00fc d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc durumda dahi ge\u00e7erlidir. Kendi \u00f6l\u00fcm\u00fcn\u00fc idrak etti\u011fi durumda dahi, neslin devam\u0131yla, ismini ve varl\u0131\u011f\u0131n\u0131 soyundan gelenler ile s\u00fcrd\u00fcrm\u00fc\u015f olaca\u011f\u0131 d\u00fc\u015f\u00fcncesiyle insan\u0131 avutur \u0130blis. Kendi hayat\u0131n\u0131n fanili\u011fini anlad\u0131\u011f\u0131 anda, insana, kendisinden sonra devam edip giden bir hayat \u00e7izgisi g\u00f6sterir. \u201cAma hayat devam ediyor\u201d tesellisini koyar insan\u0131n \u00f6n\u00fcne. \u00c7ocuklar\u0131n\u0131n, torunlar\u0131n\u0131n, torunlar\u0131n\u0131n \u00e7ocuklar\u0131n\u0131n hayatlar\u0131n\u0131n da bir g\u00fcn sona erece\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc anda ise, yery\u00fcz\u00fcnde hayat\u0131n ve bizzat yery\u00fcz\u00fcn\u00fcn yerinde kalmaya devam edece\u011fi bir gelecek tasavvuruyla, bir \u2018ad\u0131n ve eserin kalacak yadig\u00e2r\u2019 vehmiyle insan\u0131 aldat\u0131r.<\/p>\n
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Fanili\u011fi a\u015fikar bir d\u00fcnyada \u2018ilelebed payidar\u2019 \u00fclkeler tasavvur etmek, bu sebepten de\u011fil midir? <\/p>\n
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Ve yine bu sebepten, milyarlarca y\u0131l sonra bile olsa g\u00fcne\u015fin de bir g\u00fcn s\u00f6nece\u011finin teknik hesaplamalarla apa\u00e7\u0131k ortada oldu\u011funu \u00f6\u011frendi\u011finde, insan\u0131 bir h\u00fcz\u00fcn hali ku\u015fat\u0131r. \u00c7\u00fcnk\u00fc hi\u00e7 s\u00f6nmeyecekmi\u015f gibi d\u00fcnyan\u0131n tepesinde as\u0131l\u0131 duran g\u00fcne\u015f, bu haliyle, \u2018\u00f6l\u00fcms\u00fcz,\u2019 sabit ve kal\u0131c\u0131 bir \u00e2lem tasavvuruna yol a\u00e7m\u0131\u015ft\u0131r insan i\u00e7in. \u2018\u00d6l\u00fcms\u00fczl\u00fck\u2019 umuduyla yasak meyveyi yiyerek yery\u00fcz\u00fcne d\u00fc\u015fen insan, yine \u00f6l\u00fcms\u00fczl\u00fck zann\u0131yla yerin y\u00fcz\u00fcnde kendisine bir sanal ger\u00e7eklik \u00fcretmektedir. Hi\u00e7 \u00f6lmeyecekmi\u015f gibi ya\u015fad\u0131\u011f\u0131, \u00f6l\u00fcm\u00fc hat\u0131rlad\u0131\u011f\u0131nda ise \u201cAma hayat devam ediyor\u201d ve \u201cArkamdan ad\u0131m an\u0131lacak\u201d tesellisine s\u0131\u011f\u0131nd\u0131\u011f\u0131; ve her h\u00e2l\u00fck\u00e2rda k\u00e2inat\u0131 sabit ve m\u00fcstakar bir yap\u0131da farzetti\u011fi bir sanal ger\u00e7eklik… d\u00fcnyada hayat\u0131n sona erdi\u011fin\u0131n \u00f6l\u00fcm\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc bir sanal ger\u00e7eklik…<\/p>\n
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Kur\u2019\u00e2n\u2019\u0131n \u00e2yetleri aras\u0131nda her sayfas\u0131nda do\u011frudan veya dolayl\u0131 \u015fekilde muhakkak kar\u015f\u0131m\u0131za \u00e7\u0131kan k\u0131yamet haberleri, i\u015fte bu sanal ger\u00e7ekli\u011fin insan\u0131 as\u0131l ger\u00e7e\u011fin gafili olmaktan kurtarmak i\u00e7in olsa gerektir. \u0130nsan\u0131n bu d\u00fcnyaya ba\u015f\u0131bo\u015f g\u00f6nderilmedi\u011fini, bu d\u00fcnyan\u0131n da kal\u0131c\u0131 olmad\u0131\u011f\u0131n\u0131 bildiren Kur\u2019\u00e2n \u00e2yetleri, insan\u0131n bu d\u00fcnya merkezli \u00f6l\u00fcms\u00fczl\u00fck vehmini k\u0131rarak insan\u0131 \u00f6l\u00fcm\u00fcn \u00f6tesine haz\u0131rlanmaya davet ederken, \u2018sanal\u2019\u0131n yerine \u2018ger\u00e7e\u011fi\u2019 ikame etmektedir. \u00c2lemin bu haliyle \u00f6l\u00fcm\u00fcnden sonra b\u00fct\u00fcn insanl\u0131\u011f\u0131n yeniden dirilip hesaba \u00e7a\u011fr\u0131laca\u011f\u0131 g\u00fcn\u00fcn \u2018Din G\u00fcn\u00fc\u2019 olarak isimlendirilmesi, bu sebeptendir.<\/p>\n
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Nitekim, s\u00fbre-i \u0130nfitar, \u2018o g\u00fcn\u2019\u00fc bize \u015f\u00f6yle haber vermektedir:<\/p>\n
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Bu s\u00fbrenin bildirdi\u011fi \u00fczere, \u2018din g\u00fcn\u00fc\u2019yle murad olunan, k\u0131yamet ve Hesap G\u00fcn\u00fcd\u00fcr. O g\u00fcn, \u015fu d\u00fcnyada \u2018\u015fiddet-i zuhurundan\u2019 gizlenen, ul\u00fbhiyetini rububiyet perdesinde cilvelendiren Z\u00e2t-\u0131 Akdes, perdesiz bir s\u00fbrette ul\u00fbhiyetini tecelli ettirecek; \u015fu imtihan d\u00fcnyas\u0131nda \u2018hak\u00e2ik-i nisbiye\u2019 s\u00fbretinde g\u00f6r\u00fclen hakikatler o g\u00fcn kendilerini \u2018mutlak hakikatler\u2019 s\u00fbretinde g\u00f6sterecektir. \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019caz tefsirinde Bedi\u00fczzaman Said Nurs\u00ee\u2019nin dikkat \u00e7ekti\u011fi \u00fczere, \u201c\u2018Yevmi\u2019d-d\u00een\u2019 kelimesinden maksad ya cezad\u0131r, \u00e7\u00fcnki o g\u00fcn hay\u0131r ve \u015ferlere ceza verilecek bir g\u00fcnd\u00fcr; veya hakaik-i diniyedir, \u00e7\u00fcnki hak\u00e2ik-i diniye o g\u00fcn tam manas\u0131yla meydana \u00e7\u0131kar. Ve daire-i itikad\u0131n, daire-i esbaba galebe edece\u011fi bir g\u00fcnd\u00fcr. Evet Cenab-\u0131 Hak m\u00fcsebbebat\u0131 esbaba ba\u011flamakla, intizam\u0131 temin eden bir nizam\u0131 k\u00e2inatta vaz’etmi\u015f ve her\u015feyi o nizama m\u00fcraat etme\u011fe ve o nizamla kalmaya tevcih etmi\u015ftir. Ve bilhassa insan\u0131 da, o daire-i esbaba m\u00fcraat ve merbutiyet etme\u011fe m\u00fckellef k\u0131lm\u0131\u015ft\u0131r. Her ne kadar d\u00fcnyada daire-i esbab daire-i itikada galib ise de; \u00e2hirette hakaik-i itikadiye tamamen tecelli etmekle, daire-i esbaba galebe edecektir.\u201d<\/p>\n
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Bu bak\u0131mdan, m\u00fc\u2019minlerin her g\u00fcn be\u015f vakit k\u0131ld\u0131klar\u0131 namaz\u0131n her bir rekatinde muhakkak okuduklar\u0131 \u201cM\u00e2liki yevmi\u2019d-d\u00een\u201d \u00e2yeti, ilk anda tek bir g\u00fcne ve m\u00e2likiyetin tek bir ve\u00e7hesine i\u015faret ediyor g\u00f6z\u00fckmekle birlikte, ger\u00e7ekte O\u2019nun m\u00e2likiyetini d\u00fcnya ve \u00e2hiret her iki ve\u00e7hesiyle g\u00f6stermektedir. \u00c7\u00fcnk\u00fc ancak \u015fu k\u00e2inat m\u00fclk\u00fcn\u00fcn M\u00e2lik-i Z\u00fclcel\u00e2lidir ki, \u2018hi\u00e7 kimsenin kimseye faydas\u0131n\u0131n olmad\u0131\u011f\u0131\u2019 o din g\u00fcn\u00fcn\u00fcn M\u00e2liki olabilir.<\/p>\n
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\u0130nfitar s\u00fbresi, k\u0131yameti \u2018din g\u00fcn\u00fc\u2019 olarak tarif ederken, asl\u0131nda insan\u0131n bug\u00fcnden kavrayabilece\u011fi bir ger\u00e7e\u011fe de i\u015faret etmektedir. \u2018Din g\u00fcn\u00fc,\u2019 \u2018hi\u00e7 kimsenin kimseye faydas\u0131n\u0131n olmad\u0131\u011f\u0131, b\u00fct\u00fcn emir ve iradenin Allah\u2019a mahsus oldu\u011fu\u2019 g\u00fcn ise e\u011fer, dikkatle bak\u0131p irdeler ve \u2018sebepler perdesi\u2019ni aralar ise, insan \u015fu ya\u015fad\u0131\u011f\u0131 g\u00fcnlerin de son tahlilde \u2018din g\u00fcn\u00fc\u2019 m\u00e2n\u00e2s\u0131na dahil oldu\u011funu pek\u00e2l\u00e2 g\u00f6rebilir. \u00c7\u00fcnk\u00fc, \u015fu d\u00fcnyada ve \u015fu g\u00fcnlerde de, her\u015fey ancak O\u2019nun dilemesiyle varolmaktad\u0131r. \u015eu d\u00fcnyada ve \u015fu g\u00fcnlerde de, b\u00fct\u00fcn emir ve irade yaln\u0131z O\u2019nundur. \u015eu d\u00fcnyada ve \u015fu g\u00fcnlerde de, O\u2019nun emir ve izni olmad\u0131ktan sonra, ne sebeplerin sonu\u00e7 \u00fczerinde bir tesiri vard\u0131r, ne de kimsenin kimseye faydas\u0131. Bu bak\u0131mdan, ya\u015fad\u0131\u011f\u0131 \u015fu d\u00fcnya hayat\u0131nda i\u00e7inde ya\u015fad\u0131\u011f\u0131 k\u00e2inata bak\u0131p \u00e2lemlerin Rabbi olarak Allah\u2019\u0131 tan\u0131yan m\u00fc\u2019min, bu d\u00fcnyada iman\u0131yla, basiretiyle, kalb g\u00f6z\u00fcyle g\u00f6rd\u00fc\u011f\u00fcn\u00fcn teyidini \u2018din g\u00fcn\u00fc\u2019nde \u00e7\u0131plak g\u00f6zle g\u00f6recektir yaln\u0131zca. O g\u00fcn as\u0131l \u015fa\u015fakalacak olan, \u015fu daire-i m\u00fclkten melek\u00fbta bir yol bulamayan, sebepler perdesini aralay\u0131p M\u00fcsebbib\u00fc\u2019l-Esb\u00e2b\u2019a ula\u015famayan, \u015fu \u00e2lemi \u2018\u00e2lem-i gayb\u2019\u0131n \u015fahidi k\u0131lamayanlard\u0131r!<\/p>\n
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M\u00fclk\u00fcn as\u0131l sahibinin kim oldu\u011fu, melek\u00fbta nazar edebilen her ak\u0131l taraf\u0131ndan bu d\u00fcnyada kavranabilir durumdad\u0131r velhas\u0131l. S\u00fbrenin k\u0131yametin haberini bize verdikten sonra bildirdi\u011fi \u00fczere, \u201cRabbin ki, seni yaratm\u0131\u015f, sana d\u00fczen ve denge vermi\u015ftir. \u0130stedi\u011fi en g\u00fczel bir \u015fekilde seni terkip etmi\u015ftir.\u201d Ama bu d\u00fcnyada ne kendi yarat\u0131l\u0131\u015f\u0131na, ne her bir \u00e2lemin yarat\u0131l\u0131\u015f\u0131na bak\u0131p O\u2019nu rububiyetiyle tan\u0131yamayanlar, \u201cg\u00f6ky\u00fcz\u00fcn\u00fcn \u00e7atlad\u0131\u011f\u0131, y\u0131ld\u0131zlar\u0131n d\u00f6k\u00fcld\u00fc\u011f\u00fc, denizlerin ak\u0131t\u0131ld\u0131\u011f\u0131, kabirlerin de\u015fildi\u011fi\u2019 o \u2018din g\u00fcn\u00fc,\u2019 uluhiyetiyle O\u2019nu muhakkak tan\u0131yacakt\u0131r. D\u00fcnya fesada u\u011frarken, zeval asla O\u2019na \u00e2r\u0131z olmayan Z\u00e2t-\u0131 Hayy-\u0131 Kayy\u00fbm\u2019un malikiyetini sadece m\u00fc\u2019minler de\u011fil, herkes idrak edecektir. Ama as\u0131l marifet, \u2018i\u015faret\u2019ten anlayabilmek; yani, O\u2019nu bug\u00fcnden tan\u0131y\u0131p \u015fu ya\u015fad\u0131\u011f\u0131 zaman\u0131 \u2018din g\u00fcn\u00fc\u2019 k\u0131labilmek; dolay\u0131s\u0131yla bu g\u00fcnlerde ad\u0131m\u0131n\u0131 buna g\u00f6re at\u0131p hayat\u0131n\u0131 buna g\u00f6re ya\u015fayabilmektir.<\/p>\n
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K\u0131yametin haberini veren ve o g\u00fcn\u00fcn deh\u015fetini haber veren b\u00fct\u00fcn \u00e2yetler, i\u015fte bunun i\u00e7indir. Nebe s\u00fbresinde tarif edildi\u011fi \u00fczere, \u2018b\u00fcy\u00fck haber,\u2019 K\u0131yametin haberidir. \u00c7\u00fcnk\u00fc, V\u00e2k\u0131a s\u00fbresinde bildirildi\u011fi \u00fczere, \u2018as\u0131l olay,\u2019 Kur\u2019\u00e2n\u2019\u0131n \u0131srarla haberini verdi\u011fi k\u0131yamettir. K\u0131yametin haberine kulak vermekledir ki, insan bu fani d\u00fcnyan\u0131n aldat\u0131c\u0131 g\u00fcndeminden ve i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc sanal ger\u00e7eklikten ba\u015f\u0131n\u0131 kald\u0131r\u0131p hayal yerini hakikatin, imge yerini ger\u00e7e\u011fin, tasavvur yerini v\u00e2k\u0131an\u0131n pe\u015fine d\u00fc\u015febilir. \u0130mgelerin ger\u00e7e\u011fin taht\u0131na g\u00f6z dikti\u011fi fani d\u00fcnyaya bedel, vukua gelecek b\u00fcy\u00fck olay ise, her\u015feyi ve herkesi hak etti\u011fi yere iade edecektir:<\/p>\n
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Oysa bu d\u00fcnyay\u0131 sabit ve kal\u0131c\u0131 zannetmi\u015ftir insan. Kendisi \u00f6lse de, soyu devam edecek sanm\u0131\u015ft\u0131r. Kendisinin ise, \u00f6l\u00fcm\u00fc tadacak olsa bile, at\u0131l\u0131p yerin alt\u0131nda \u00f6ylece kalaca\u011f\u0131n\u0131, \u00e7\u00fcr\u00fcy\u00fcp topra\u011fa kar\u0131\u015faca\u011f\u0131n\u0131 vehmetmi\u015ftir. Halbuki o g\u00fcn, insan\u0131n i\u00e7inde topra\u011fa kar\u0131\u015f\u0131p sonsuza kadar o \u015fekilde kalaca\u011f\u0131n\u0131 sand\u0131\u011f\u0131 arz b\u00fcy\u00fck bir deprenmeyle sars\u0131l\u0131p i\u00e7inde ne varsa d\u0131\u015far\u0131 \u00e7\u0131kar\u0131r ve nice zamand\u0131r \u00fczerinde neler yap\u0131l\u0131p edildi\u011finin haberini verir:<\/p>\n
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Oysa insan, o g\u00fcn\u00fcn gelmeyece\u011fini zannetmektedir. Sanki hi\u00e7 \u00f6lmeyecekmi\u015f gibi, sanki mal\u0131 onu ebed\u00ee k\u0131lacakm\u0131\u015f gibi, sanki kendi \u00f6lse de ad\u0131 ve eseri ard\u0131nda kalacakm\u0131\u015f gibi d\u00fc\u015f\u00fcnmektedir. \u00c7\u00fcnk\u00fc k\u0131yametin varl\u0131\u011f\u0131 demek, bu d\u00fcnya hayat\u0131n\u0131n bir de \u2018\u00f6tesi\u2019 oldu\u011funun fark\u0131na varmak demektir. Bu d\u00fcnyada \u2018bizim\u2019 dedi\u011fimiz ne varsa hepsinin \u2018hibe\u2019 de\u011fil, \u2018bor\u00e7\u2019 ve \u2018emanet\u2019 oldu\u011funu bilip M\u00e2lik\u00fc\u2019l-M\u00fclk\u2019\u00fcn izni ve r\u0131zas\u0131 uyar\u0131nca bu d\u00fcnyada ya\u015famak demektir:<\/p>\n
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Kur\u2019\u00e2n\u2019\u0131n sayfalar\u0131 aras\u0131nda, her s\u00fbrede ve her \u00e2yette daha nice k\u0131yamet haberi ve o deh\u015fetli g\u00fcn\u00fcn insan\u0131 uyan\u0131\u015fa davet eden tasviri \u00e7\u0131kar kar\u015f\u0131m\u0131za.<\/p>\n
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B\u00fct\u00fcn bu \u00e2yetlerin hepsinin ortak niteli\u011fi ise, sebepleri tesirden azlederek insan\u0131n bu d\u00fcnyada \u00f6l\u00fcms\u00fczl\u00fck vehmini bertaraf ederek \u2018\u00f6tesi\u2019ni d\u00fc\u015f\u00fcnmeye ve ona g\u00f6re bu hayat\u0131 ya\u015famaya davet etmesidir…<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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22.09.2009 HASED\u0130YLE KEND\u0130S\u0130N\u0130 yakt\u0131\u011f\u0131 gibi haset etti\u011fi insan\u0131 da yakmaya azmeden \u0130blis\u2019in insana kurdu\u011fu tuzaklar\u0131n ilki, Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019in bildirdi\u011fi \u00fczere, \u2018yasak meyve\u2019yle ilgilidir. \u00c2lemlerin Rabbinin insan i\u00e7in bir s\u0131nanma sebebi olarak bir a\u011fac\u0131n meyvesini yasak k\u0131lmas\u0131na kar\u015f\u0131l\u0131k, \u0130blis \u00c2dem\u2019e \u2018\u015feceretu\u2019l-huld\u2019un, yani \u2018\u00f6l\u00fcms\u00fczl\u00fck a\u011fac\u0131\u2019n\u0131n meyvesi oldu\u011fu i\u00e7in bunun kendisine yasakland\u0131\u011f\u0131n\u0131; bu yasak meyveyi yemesi kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6l\u00fcms\u00fczl\u00fc\u011fe […]<\/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-83221","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n