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RESUL-\u0130 EKREM’\u0130N (a.s.m.) mirac’\u0131n\u0131 nas\u0131l yorumlad\u0131\u011f\u0131n\u0131n, bir insan\u0131n ba\u015fkaca \u00f6zelliklerini de haber veren bir turnusol h\u00fckm\u00fcnde oldu\u011funu s\u00f6ylesek, galiba yanl\u0131\u015f s\u00f6ylemi\u015f olmay\u0131z. Mirac Risalesi m\u00fcellifinin de belirtti\u011fi \u00fczere, bu mirac, “erk\u00e2n-\u0131 imaniyenin usul\u00fcnden sonra terett\u00fcp eden bir neticedir;” dolay\u0131s\u0131yla, mirac \u00fczerindeki teredd\u00fctler, iman\u0131n as\u0131llar\u0131nda d\u00fc\u015f\u00fclen baz\u0131 zaaflar\u0131n habercisidir.<\/p>\n
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Bu b\u00e2bda, mesel\u00e2 mirac\u0131 bedenen de\u011fil, yaln\u0131zca ruhen ger\u00e7ekle\u015fen bir yolculuk, bir nevi r\u00fcya olarak de\u011ferlendiren kimi kesimler vard\u0131r; ve b\u00f6ylesi ki\u015filerin ayn\u0131 zamanda “modernist \u0130sl\u00e2m”\u0131n bayraktar\u0131 olmas\u0131 manidard\u0131r. <\/p>\n
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Zira, modern d\u00fcnya insan\u0131 kuru ve mutlak bir ak\u0131lc\u0131l\u0131k a\u015f\u0131lamakta; her\u015feyi sebepler dairesinde a\u00e7\u0131klama iddias\u0131 ta\u015f\u0131maktad\u0131r. Modernist olan, dolay\u0131s\u0131yla determinizm mahk\u00fbmu “modern akl”a teslim olan biri, bedenen mirac\u0131 ger\u00e7ekle\u015fmesi elbette hem zaman, hem mek\u00e2n itibar\u0131yla m\u00fcmk\u00fcn g\u00f6rmez. \u00c7\u00fcnk\u00fc, onun mek\u00e2n\u0131 \u015fu \u00fc\u00e7 boyutla s\u0131n\u0131rl\u0131d\u0131r; keza, “bast-\u0131 zaman” gibi ona g\u00f6re “ola\u011fan\u00fcst\u00fcl\u00fck”lere d\u00fcnyas\u0131nda pek yer yoktur. Dahas\u0131, zaman\u0131n izaf\u00eeli\u011fi konusunda, bir modern olan Einstein kadar kafa yormu\u015f de\u011fildir; \u00e7\u00fcnk\u00fc, 19. as\u0131r pozitivizmini hen\u00fcz a\u015fmam\u0131\u015ft\u0131r.<\/p>\n
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Mirac, bu bak\u0131mdan, her bir \u015feyin varolu\u015funu nas\u0131l anlay\u0131p a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z konusuyla ilgilidir. Ya\u011fmurun ya\u011f\u0131\u015f\u0131n\u0131 buluttan, ta\u015f\u0131n d\u00fc\u015fmesini yer\u00e7ekiminden bilen biri, Resul-i Ekrem’in Mescid-i Haram’dan Mescid-i Aks\u00e2’ya ve oradan semav\u00ee menzillere, t\u00e2 Sidret\u00fc’l-M\u00fcnteha’ya kadar uruc edi\u015fini elbette anlayamaz. \u0130nsan, \u015fu kal\u0131n sebepler perdesini aralay\u0131p inceltti\u011fi, di\u011fer bir deyi\u015fle bu kal\u0131n perdeleri \u015feffaf “pencere”lere d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcde mirac\u0131 anlama noktas\u0131na yakla\u015f\u0131r. “Sebeplilik” problemini \u00e7\u00f6zemeyen, mirac\u0131 ya takliden kabul etmeye, yahut te’vile kalk\u0131\u015f\u0131p “r\u00fcyad\u0131r, r\u00fcya gibi bir\u015feydir” demeye mecburdur. Zaman\u0131 ve mek\u00e2n\u0131 Sani-i Z\u00fclcel\u00e2line teslim edemeyen, zaman ve mek\u00e2n\u0131n bilinen s\u0131n\u0131rlar\u0131 i\u00e7inde d\u00fc\u015f\u00fcn\u00fcp akletmeye mahk\u00fbmdur.<\/p>\n
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Yine miraca bak\u0131\u015f\u0131n, melek\u00fbtu nas\u0131l anlad\u0131\u011f\u0131m\u0131z, “cisim” denilen \u015feyi nas\u0131l g\u00f6rd\u00fc\u011f\u00fcm\u00fcz, Muhammed-i Arab\u00ee’yi (a.s.m.) nas\u0131l tan\u0131d\u0131\u011f\u0131m\u0131z ile elbette ilgisi vard\u0131r. Onun Muhammed-i Lat\u00eef oldu\u011funu bilen biri, bedenen mirac\u0131 nas\u0131l ak\u0131ldan \u0131rak g\u00f6rebilir? O, ruhunun tertemiz bir ayna olarak dosdo\u011fru Rabbini g\u00f6r\u00fcp g\u00f6stermesinin, yani ruhundaki letafetin ve \u015feffafl\u0131\u011f\u0131n talimini o derece g\u00fczel yapm\u0131\u015ft\u0131r ki, sair kabiliyetleri, duygular\u0131, hatta cismi dahi dosdo\u011fru Rabbine m\u00fcteveccihtir. Resul-i Ekrem’in g\u00f6lgesiz olu\u015fu, onun ula\u015ft\u0131\u011f\u0131 bu letafetin mucizev\u00ee bir delilidir. G\u00f6lge, ayd\u0131nl\u0131k kat\u0131 bir cismin \u00fczerine yans\u0131d\u0131\u011f\u0131nda ger\u00e7ekle\u015fir. Zaten saydam olan, her zerresi ile O’nu tesbih eder hale gelen bir cismin niye g\u00f6lgesi olsun ki? Ayn\u0131 ‘cismen dahi latif olma’ s\u0131rr\u0131n\u0131n ba\u015fkaca mucizev\u00ee \u00f6rnekleri de vard\u0131r. Mesel\u00e2, onun eline ald\u0131\u011f\u0131 ta\u015flar\u0131n insanlar\u0131n anlayaca\u011f\u0131 dilden Rablerini an\u0131\u015flar\u0131, onun eline ald\u0131\u011f\u0131 bir kertenkelenin kelime-i \u015fehadeti terenn\u00fcm edi\u015fi.. bunun \u00f6rne\u011fidir. B\u00f6yle nuran\u00eele\u015fen bir cisim ve cesed, elbette latif ve \u015feffaf olan ruh-u Muhammed\u00ee’ye arkada\u015f olacakt\u0131r.<\/p>\n
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Bizim, ba\u015fka pek \u00e7ok kritik konuyu iman\u00ee bir temelde alg\u0131lay\u0131p alg\u0131lamad\u0131\u011f\u0131m\u0131z\u0131 ele veren Mirac hadisesinin, yine hepimize, bu arada bilhassa “modernist”lerin derdine bakan bir ve\u00e7hesi daha vard\u0131r. Selef-i salih\u00een aras\u0131nda, mirac ile s\u00fcnnet-i seniyye aras\u0131ndaki al\u00e2ka \u00fczerinde ciddi bir m\u00fczakere s\u00f6zkonusu olmu\u015ftur. Bilinen en net izah, onun “velayet”i ile Mirac’a \u00e7\u0131k\u0131p, “risalet”i ile geri d\u00f6nd\u00fc\u011f\u00fcd\u00fcr. Yani, halktan Hakka el\u00e7i olmas\u0131, b\u00fct\u00fcn mahlukat\u0131n tesbihat ve tahiyyat\u0131n\u0131 Rabbine ileten en m\u00fckemmel kul olmas\u0131 hasebiyle Mirac’a davet edilmi\u015f; ve Rabbi taraf\u0131ndan, O’nun esm\u00e2 ve s\u0131fat\u0131n\u0131 en a’zam mertebede bildirmek \u00fczere, resul olarak halka g\u00f6nderilmi\u015ftir. Bu bak\u0131mdan, Mirac, Resul-i Ekrem’in, Mirac-\u00f6ncesi hayat\u0131na dair ilah\u00ee bir teyid h\u00fckm\u00fcndedir. Mirac ile, Rabb\u00fc’l-\u00e2lemin, onun o g\u00fcne dek sergiledi\u011fi hal ve tav\u0131rlar\u0131n, Kendisine tam bir kul olman\u0131n icaplar\u0131n\u0131 bihakk\u0131n ta\u015f\u0131d\u0131\u011f\u0131n\u0131 tasdik etmi\u015ftir.<\/p>\n
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\u0130\u015fte, selef-i salih\u00eenin bu muhakemeden \u00e7\u0131kard\u0131\u011f\u0131 ders, mirac\u0131n Resul-i Ekrem’in s\u00fcnnet-i seniyyesinin Allah indinde mucizev\u00ee bir surette tasdiki anlam\u0131n\u0131 da ta\u015f\u0131d\u0131\u011f\u0131d\u0131r. Mirac ile, Rabb\u00fc’l-\u00e2lem\u00een, onun “s\u0131radan” g\u00f6r\u00fcnen tav\u0131r ve hallerinde bile bir ubudiyet talimi, bir esma-i h\u00fcsna dersi bulundu\u011funu teyid etmekte; dolay\u0131s\u0131yla bizi de s\u00fcnnet-i seniyyeyi l\u00e2y\u0131k\u0131nca ciddiye almaya davet etmektedir.<\/p>\n
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Gariptir, Mirac\u0131 darac\u0131k modern akl\u0131na s\u0131\u011f\u0131\u015ft\u0131ramad\u0131\u011f\u0131 i\u00e7in “ruhan\u00ee bir yolculuk”la veya “r\u00fcya”yla izaha kalk\u0131\u015fan insanlar, Resul-i Ekrem’in (a.s.m.) s\u00fcnnet-i seniyyesini de ya akl\u0131na s\u0131\u011f\u0131\u015ft\u0131ramad\u0131\u011f\u0131–a\u00e7\u0131k\u00e7as\u0131, nefsinin i\u015fine gelmedi\u011fi yerde–bu s\u00fcnnetin bildirildi\u011fi hadisleri mevzu, sahih de\u011fil vs. bahanesiyle ink\u00e2ra ya da tevile kalk\u0131\u015fanlar veyahut “ya\u015fayan s\u00fcnnet” gibi s\u00fcnnetin asl\u0131n\u0131 bozmaya m\u00e2tuf m\u00fcthi\u015f fitneler tezg\u00e2hlayanlar\u0131n da ta kendileridir.<\/p>\n
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Allah c\u00fcmlemizi Mirac’\u0131n dersini alan, b\u00f6ylece ruhunu cesedine hapsetmekten vazge\u00e7ip cesedini ruhuna arkada\u015f eden; m\u00fclk\u00fcn ard\u0131nda melek\u00fbtu, sebeplerin ard\u0131nda kudret-i mutlakay\u0131 her daim g\u00f6ren; ve de Resul-i Ekrem’in (a.s.m.) s\u00fcnnetini hayat\u0131n\u0131n ekseni k\u0131lan insanlardan eylesin.<\/p>\n
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Mirac gecemizi buna m\u00fcmasil binler s\u0131r i\u00e7inde idrak etmemiz duas\u0131yla.<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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\/kitap.asp?book=171<\/p>\n","protected":false},"excerpt":{"rendered":"
17.01.2004 RESUL-\u0130 EKREM’\u0130N (a.s.m.) mirac’\u0131n\u0131 nas\u0131l yorumlad\u0131\u011f\u0131n\u0131n, bir insan\u0131n ba\u015fkaca \u00f6zelliklerini de haber veren bir turnusol h\u00fckm\u00fcnde oldu\u011funu s\u00f6ylesek, galiba yanl\u0131\u015f s\u00f6ylemi\u015f olmay\u0131z. Mirac Risalesi m\u00fcellifinin de belirtti\u011fi \u00fczere, bu mirac, “erk\u00e2n-\u0131 imaniyenin usul\u00fcnden sonra terett\u00fcp eden bir neticedir;” dolay\u0131s\u0131yla, mirac \u00fczerindeki teredd\u00fctler, iman\u0131n as\u0131llar\u0131nda d\u00fc\u015f\u00fclen baz\u0131 zaaflar\u0131n habercisidir. Bu b\u00e2bda, mesel\u00e2 mirac\u0131 bedenen de\u011fil, […]<\/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-83623","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n