27.12.2003<\/p>\n
HAZIR MEDEN\u0130YET\u0130N k\u00f6t\u00fcl\u00fckleri deyince, akla ilk gelen \u00e7evre kirlili\u011fi, n\u00fckleer silahlar, b\u00fcy\u00fck sava\u015flar yahut g\u00fcr\u00fclt\u00fcl\u00fc ve kalabal\u0131k \u015fehir manzaralar\u0131d\u0131r. Oysa, \u015fu medeniyetin bir k\u00f6t\u00fcl\u00fc\u011f\u00fc daha vard\u0131r ki, pek bilinmez, farkedilmez. Hem de, onun ta\u015f\u0131d\u0131\u011f\u0131 b\u00fct\u00fcn menfiliklerin de temelini olu\u015fturdu\u011fu halde.<\/p>\n
<\/p>\n
\n
<\/p>\n
Bu medeniyet, insan\u0131n Rabbiyle olan ba\u011flar\u0131n\u0131 koparan bir anlay\u0131\u015f\u0131n meyvesidir. Bu l\u00e2din\u00ee anlay\u0131\u015f \u2018insan\u2019\u0131 \u2018be\u015fer\u2019le\u015ftirmi\u015f; \u2018dikey\u2019 ba\u011flar\u0131ndan kopararak \u2018yatay\u2019la\u015ft\u0131rm\u0131\u015ft\u0131r. Y\u00fcz\u00fc ger\u00e7ekte \u2018sema\u2019ya d\u00f6n\u00fck olan bu \u2018e\u015fref-i mahlukat\u2019\u0131, y\u00fcz\u00fc yere d\u00f6n\u00fck bir \u2018konu\u015fan hayvan\u2019a d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. \u0130nsan\u0131 Allah\u2019a \u2018kul\u2019 olmaktan azletmi\u015f, onun yerine, belli bir devletin \u2018vatanda\u015f\u2019l\u0131\u011f\u0131yla yetinmesini istemi\u015ftir. Ve dahas\u0131, insano\u011flunun zihnini ba\u015ftan sona yeniden \u015fekillendirmeye giri\u015fmi\u015ftir. <\/p>\n
<\/p>\n
\n
<\/p>\n
Bu yolda hayli mesafe de al\u0131nm\u0131\u015f olmal\u0131 ki, art\u0131k vahiy nuruyla beslenen bir\u00e7ok \u2018semav\u00ee\u2019 kelime ve kavram\u0131n yerini dahi, \u2018arz\u00ee\u2019 alternatifleri alm\u0131\u015f bulunuyor. En \u2018basit\u2019inden, eskiden \u00fcst\u00fcm\u00fcze \u2018rahmet\u2019 ya\u011fard\u0131; \u015fimdi \u2018ya\u011fmur\u2019 ya\u011f\u0131yor! \u2018Nimet\u2019ler \u2018mal\u2019a, \u2018r\u0131z\u0131k\u2019lar \u2018t\u00fcketim maddesi\u2019ne d\u00f6n\u00fc\u015fm\u00fc\u015f bulunuyor. <\/p>\n
<\/p>\n
\n
<\/p>\n
Keza, insanlar\u0131n davran\u0131\u015f\u0131nda, \u00e2lemler Rabbinin emri de\u011fil, ki\u015finin kendi nefsinin, i\u00e7inde bulundu\u011fu ortam\u0131n, toplumun veya \u00e7a\u011f\u0131n tercihi belirleyici rol oynuyor art\u0131k. Mesel\u00e2, \u2018g\u00fcnah\u2019\u0131n yerini \u2018ay\u0131p\u2019 alm\u0131\u015f bulunuyor. Bir\u015fey, yap\u0131lm\u0131yorsa, Allah yap\u0131lmas\u0131n dedi\u011fi i\u00e7in, yani \u2018g\u00fcnah\u2019 oldu\u011fu i\u00e7in de\u011fil; \u00e7o\u011funluk yap\u0131lmas\u0131n dedi\u011fi i\u00e7in, yani \u2018ay\u0131p\u2019 oldu\u011fu i\u00e7in yap\u0131lm\u0131yor. O y\u00fczden, Allah\u2019\u0131n r\u0131zas\u0131na uymayan ama \u00e7o\u011funlu\u011fun yap\u0131yor oldu\u011fu baz\u0131 fiiller kolayca icra edilirken, Allah\u2019\u0131n r\u0131zas\u0131na uyan ama \u015fu asr\u0131n h\u00e2kim anlay\u0131\u015f\u0131na ters d\u00fc\u015fen fiillerin yap\u0131lmas\u0131 kesinlikle ho\u015f kar\u015f\u0131lanm\u0131yor. S\u00f6zgelimi, n\u00e2mahreme elini uzatmak veya uzat\u0131lan eli s\u0131kmak ger\u00e7ekte \u2018g\u00fcnah\u2019 iken, art\u0131k uzatmamak ve s\u0131kmamak ay\u0131plan\u0131yor; ve \u00e7o\u011fu zaman, m\u00fc\u2019minden \u2018ay\u0131p etmemek\u2019 i\u00e7in g\u00fcnah i\u015flemesi isteniyor.<\/p>\n
<\/p>\n
\n
<\/p>\n
Modern d\u00fcnyan\u0131n l\u00e2din\u00ee zihniyeti dima\u011flara \u00f6ylesine k\u00f6k atm\u0131\u015f ki, g\u00fcndelik hitaplar\u0131n dahi \u015fekli ve muhtevas\u0131 de\u011fi\u015fmi\u015f bulunuyor. D\u00fcn \u2018Allah\u2019a emanet\u2019 edilenlerden, bug\u00fcn \u2018kendine iyi bak\u2019mas\u0131 isteniyor. D\u00fcn \u2018te\u015fekk\u00fcr\u2019 nimetin As\u0131l Sahibine \u2018\u015f\u00fckr\u2019\u00fcn bir \u00f6ns\u00f6z\u00fc iken, \u015fimdi yaln\u0131zca \u2018te\u015fekk\u00fcr etmek\u2019le yetiniliyor. G\u00f6r\u00fclen g\u00fczelli\u011fin varolu\u015funu Rabbine dayand\u0131rma gibi iman\u00ee bir talim y\u00fckl\u00fc “Ma\u015faallah”\u0131n yerinde, art\u0131k m\u00e2l\u00fbmu ilam eden kuru ve ruhsuz “Ne g\u00fczel!”ler esiyor. Art\u0131k bir\u00e7ok \u015fey “\u0130n\u015faallah” de\u011fil, “Tabi\u00ee” yap\u0131l\u0131yor.<\/p>\n
<\/p>\n
\n
<\/p>\n
Velhas\u0131l, bu medeniyeti kuran zihniyet, nice semav\u00ee kelime ve kavram\u0131 d\u00fcnyam\u0131zdan alm\u0131\u015f bulunuyor. Elbette, d\u00fc\u015f\u00fcncenin ba\u015fl\u0131ca arac\u0131 kelime ve kavramlar oldu\u011funa g\u00f6re, sahih bir iman\u00ee tefekk\u00fcr imk\u00e2n\u0131n\u0131 da. \u00dcstelik, d\u00fcnyam\u0131zdan \u00e7\u0131kan semav\u00ee kelime ve kavramlar\u0131n yeri bo\u015f da durmuyor. Bilakis, bu yer, iman\u00ee \u00f6l\u00e7\u00fclere hi\u00e7 de denk d\u00fc\u015fmeyen arz\u00ee, d\u00fcnyev\u00ee, l\u00e2din\u00ee kelime ve kavramlarla i\u015fgal edilmi\u015f bulunuyor. Hal b\u00f6yle olunca, d\u00fc\u015f\u00fcnceler de gayriiman\u00eele\u015fiyor…<\/p>\n
<\/p>\n
\n
<\/p>\n
Bu v\u00e2k\u0131an\u0131n a\u00e7\u0131k bir tezah\u00fcr\u00fcn\u00fc \u2018hayr\u2019\u0131n \u2018iyilik\u2019e, \u2018\u015ferr\u2019in ise \u2018k\u00f6t\u00fcl\u00fck\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcnde g\u00f6r\u00fcyoruz.<\/p>\n
<\/p>\n
\n
<\/p>\n
Hayr, bug\u00fcn l\u00e2din\u00ee bir\u00e7ok insan\u0131n “Hay\u0131rl\u0131 g\u00fcnler” yerine \u00f6zellikle “\u0130yi g\u00fcnler” demesinden de anla\u015f\u0131laca\u011f\u0131 gibi, iman\u00ee \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 olan, semav\u00ee bir asla dayanan \u00f6nemli kelimeler aras\u0131ndad\u0131r. Onun, burada bir nebze temas edece\u011fimiz tek bir ve\u00e7hesini anlamak i\u00e7in ise, iki semav\u00ee kavram\u0131n daha izinin s\u00fcr\u00fclmesi icab eder: hukukullah ve hukuk-u ibad. Yani, Allah\u2019\u0131n haklar\u0131 ve kullar\u0131n haklar\u0131. <\/p>\n
<\/p>\n
\n
<\/p>\n
Hayat\u0131n\u0131 Kel\u00e2m-\u0131 Ezel\u00eeden ald\u0131klar\u0131 us\u00fbl istikametinde iman\u00ee bir tefekk\u00fcrle ya\u015fayanlar, ondan ve onu bize getiren el\u00e7inin s\u00fcnnetinden \u2018hukukullah\u2019 ve \u2018hukuk-u ibad\u2019 dersini \u00e7\u0131karm\u0131\u015flard\u0131r. Buna g\u00f6re, var olan her\u015fey \u00fczerinde as\u0131l hak sahibi, onu Var Edendir. O\u2019nun yaratt\u0131\u011f\u0131, v\u00fccud verdi\u011fi, hayat ve \u015fuur verdi\u011fi kullar\u0131 \u00fcst\u00fcndeki en birinci hakk\u0131 ise, \u2018ibadet\u2019tir. Allah, \u015fuur verdi\u011fi kullar\u0131ndan, k\u0131saca O\u2019nu tan\u0131mak, emir ve yasaklar\u0131na uymak, g\u00f6nderdi\u011fi Kitab\u0131 rehber ve el\u00e7ilerini k\u0131lavuz edinmek diye \u00f6zetlemenin m\u00fcmk\u00fcn oldu\u011fu \u2018ibadet\u2019i ister. \u2018Hukukullah,\u2019 \u00f6zetle budur.<\/p>\n
<\/p>\n
\n
<\/p>\n
\u00d6te yandan, yine var edilmi\u015f olan sair kullar\u0131n insan \u00fczerindeki haklar\u0131n\u0131 da O belirler. Mesel\u00e2, insan\u0131 anne-baba sevgisiyle donatan da, Kel\u00e2m\u0131yla insana onlar\u0131 ho\u015fnut etme g\u00f6revi y\u00fckleyen de O\u2019dur. Bu bak\u0131mdan, anne, kendili\u011finden evlat \u00fczerinde hak sahibi de\u011fildir; Allah onu hak sahibi k\u0131ld\u0131\u011f\u0131 i\u00e7in hak sahibidir. Dikkat edelim, \u2018hukukullah\u2019 ve \u2018hukuk-u ibad\u2019 denilmi\u015ftir\u00f3\u2018Allah\u2019\u0131n haklar\u0131\u2019 ve \u2018ba\u015fkalar\u0131n\u0131n haklar\u0131\u2019 de\u011fil. Zira, t\u00fcm \u2018ba\u015fkalar\u0131\u2019 O\u2019nun kuludur; ve \u00fczerimizde O\u2019nun kulu ve mahluku olmalar\u0131 itibar\u0131yla haklar\u0131 vard\u0131r.<\/p>\n
<\/p>\n
\n
<\/p>\n
Oysa, \u015fu \u00e7a\u011f\u0131n anlay\u0131\u015f\u0131nda ne \u2018Allah\u2019\u0131n haklar\u0131\u2019na yer vard\u0131r; ne de \u2018kul haklar\u0131\u2019na. Zira, k\u00e2inat\u0131n Rabbi zihinlerden silindi\u011fi gibi, bunun bir uzant\u0131s\u0131 olarak, her\u015feyin O\u2019nun \u2018kulu\u2019 oldu\u011fu da unutulmu\u015ftur. O y\u00fczden, Frans\u0131z Devriminden bug\u00fcne, s\u0131rayla \u2018vatanda\u015f haklar\u0131,\u2019 \u2018insan haklar\u0131,\u2019 \u2018kad\u0131n haklar\u0131,\u2019 \u2018hayvan haklar\u0131\u2019 ve en sonunda \u2018\u00e7evre haklar\u0131\u2019 konu\u015fulur; ama \u2018kul haklar\u0131\u2019 olarak de\u011fil. \u00c7\u00fcnk\u00fc, yerdeki her\u015feyin sema ile ba\u011f\u0131 kesilmi\u015f; her\u015feyi do\u011frudan Rabb-\u0131 Rah\u00eem\u2019e rabteden ba\u011flar kopar\u0131lm\u0131\u015ft\u0131r. K\u0131sacas\u0131, g\u00f6zler art\u0131k semaya de\u011fil yere d\u00f6n\u00fckt\u00fcr; dolay\u0131s\u0131yla bak\u0131\u015f a\u00e7\u0131s\u0131 semav\u00ee de\u011fil, arz\u00eedir; sonu\u00e7 itibar\u0131yla kurulan ba\u011flar \u2018dikey\u2019 de\u011fil, \u2018yatay\u2019d\u0131r. Bu heng\u00e2mda, \u2018hukukullah\u2019 ise, hepten ecnebi kal\u0131nan bir haklar dizisidir art\u0131k.<\/p>\n
<\/p>\n
\n
<\/p>\n
Hukukullah unutuldu\u011fu i\u00e7in de, yaratan Rabbin, m\u00fclk\u00fcn As\u0131l Sahibinin m\u00fclk\u00fcnde tasarruf etme, yaratt\u0131klar\u0131 i\u00e7in kural koyma hakk\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmez. B\u00f6ylece, hay\u0131r-\u015fer denklemi de kay\u0131plara kar\u0131\u015f\u0131r. Zira hay\u0131r, Allah ad\u0131na yap\u0131lan, O\u2019nu bildiren, O\u2019na y\u00f6nelen her\u015feydir. \u015eer ise O\u2019nun r\u0131zas\u0131na uymayan, O\u2019nu unutturan, O\u2019na y\u00f6nelmeyen t\u00fcm \u015feylerin ifadesidir. Buna g\u00f6re, namaz k\u0131lmak da, bir yoksulu g\u00f6zetmek de, bir kediyi ok\u015famak da, Allah emretti\u011fi i\u00e7in ve de O\u2019nun ad\u0131na yap\u0131l\u0131nca, hay\u0131r ve ibadettir. \u2018\u0130yi bilinmek\u2019 i\u00e7in namaz k\u0131lmak, can s\u0131k\u0131nt\u0131s\u0131ndan kurtulmak i\u00e7in kedi-k\u00f6pekle oyalanmak.. bunlar sonu\u00e7ta d\u00fcnya menzilini a\u015famayan, Allah\u2019a y\u00f6nelmeyen, yani \u2018\u015fer\u2019 s\u0131n\u0131f\u0131nda kalan fiiller h\u00fckm\u00fcndedir. Bu s\u0131rdand\u0131r ki, Medine\u2019ye geldi\u011finde ilk i\u015fi Mescid\u2019in yerini belirlemek olan Resul-i Ekrem (a.s.m.), yine Medine y\u0131llar\u0131nda, m\u00fcnaf\u0131klar taraf\u0131ndan s\u00f6zde ibadet, ger\u00e7ekte nifak amac\u0131yla bina edilen bir mescidi ilah\u00ee emr gere\u011fi y\u0131kt\u0131rm\u0131\u015ft\u0131r. Mescid-i D\u0131r\u00e2r ismi, zahirde hay\u0131r g\u00f6z\u00fcken, ama hedef O\u2019nun r\u0131zas\u0131 olmad\u0131\u011f\u0131 i\u00e7in ger\u00e7ekte \u015fer olan her hale uyarlanabilir anlaml\u0131 bir tamlamad\u0131r. K\u0131sacas\u0131, ancak O\u2019nun ad\u0131na yap\u0131lan ve O\u2019nun r\u0131zas\u0131na uyan s\u00f6z ve fiillerdir hay\u0131r olan. Hem, bir \u2018hayr olan iyilik\u2019ler, bir de \u2018hayr olmayan iyilik\u2019ler yoktur. Hayr, ger\u00e7ekte t\u00fcm \u2018iyilik\u2019leri kapsar; hayr kapsam\u0131na girmeyen \u015feyler ise, zahirde \u2018iyi\u2019 g\u00f6r\u00fcnse bile, ger\u00e7ekte \u015ferdir.<\/p>\n
<\/p>\n
\n
<\/p>\n
Ama modern \u00e7a\u011f\u0131n laik ahl\u00e2k\u0131n\u0131n talimiyle, \u2018hayr\u2019\u0131n alan\u0131 Allah ad\u0131na olsun olmas\u0131n birine bir ba\u011f\u0131\u015fta bulunmakla s\u0131n\u0131rlanm\u0131\u015f; ondan al\u0131nan yeri ise, \u2018iyilik\u2019 doldurmu\u015ftur. Bunun ka\u00e7\u0131n\u0131lmaz bir sonucu olarak, \u2018\u015fer\u2019 kelimesi de ya hepten unutulmu\u015f veya anlam daralmas\u0131na u\u011fram\u0131\u015f; ondan al\u0131nan yeri \u2018k\u00f6t\u00fcl\u00fck\u2019 doldurmu\u015ftur. Bug\u00fcn, “Kimseye k\u00f6t\u00fcl\u00fc\u011f\u00fcm yok, kalbim de temiz; Allah\u2019a ibadet etmeme ne gerek var?” diyenlerin varl\u0131\u011f\u0131, i\u015fte bu v\u00e2k\u0131an\u0131n bir sonucudur.<\/p>\n
<\/p>\n
\n
<\/p>\n
Dikkat edin, \u2018kimse\u2019den ve de \u2018k\u00f6t\u00fcl\u00fck\u2019ten s\u00f6z edilmektedir. \u0130man nazar\u0131yla bakan biri i\u00e7in, \u2018kimse\u2019ye Z\u00e2t-\u0131 Z\u00fclcel\u00e2l ile O\u2019nun ruhan\u00ee mahluklar\u0131 da dahildir; ama l\u00e2din\u00ee bir nazar\u0131n \u2018kimse\u2019 hududu yatay d\u00fczlemle s\u0131n\u0131rl\u0131d\u0131r: ba\u015fka insanlar, belki de ba\u015fka canl\u0131lar. Velhas\u0131l, “Kimseye k\u00f6t\u00fcl\u00fck etmiyorum” diyenlerin \u2018kimse\u2019 tarifine, ger\u00e7ekte en ba\u015fta yer almas\u0131 gereken Yarat\u0131c\u0131s\u0131, b\u0131rak\u0131n son s\u0131raya konmay\u0131, dahil bile ediliyor de\u011fildir. Keza, \u2018k\u00f6t\u00fcl\u00fck\u2019 derken s\u00f6z\u00fc edilen, \u2018\u015fer\u2019 de\u011fildir. Yaratan Rabbini unutmak, O\u2019nun hakk\u0131n\u0131 \u00e7i\u011fnemek, O\u2019nun emir ve yasaklar\u0131n\u0131 ciddiye almamak.. de\u011fildir. <\/p>\n
<\/p>\n
\n
<\/p>\n
\u015eu modern d\u00fcnyan\u0131n \u2018ehl-i d\u00fcnya\u2019s\u0131, l\u00e2fa bak\u0131l\u0131rsa \u2018hak yemez.\u2019 Halbuki, \u2018Allah\u2019\u0131n \u00fczerindeki hakk\u0131\u2019n\u0131, hi\u00e7 hat\u0131ra getirmeme veya hi\u00e7 ciddiye almama raddesinde yemektedir. Ki, b\u00fct\u00fcn haklar\u0131n O\u2019ndan geldi\u011fi Cenab-\u0131 Hakk\u2019\u0131n hakk\u0131n\u0131 yemekten daha b\u00fcy\u00fck haks\u0131zl\u0131k olabilir mi?<\/p>\n
<\/p>\n
\n
<\/p>\n
Yine, \u015fu modern d\u00fcnyan\u0131n \u2018ehl-i d\u00fcnya\u2019s\u0131, s\u00f6z\u00fcmona, \u2018kimseye k\u00f6t\u00fcl\u00fck etmez.\u2019 Oysa, k\u00f6t\u00fcl\u00fck olarak, onu bu kadar nimetle donatan Rabbini unutmak, O\u2019na hakk\u0131yla kul olmaya yana\u015fmamak yeterli de\u011fil midir? <\/p>\n
<\/p>\n
\n
<\/p>\n
\n
<\/p>\n
\/kitap.asp?book=9<\/p>\n","protected":false},"excerpt":{"rendered":"
27.12.2003 HAZIR MEDEN\u0130YET\u0130N k\u00f6t\u00fcl\u00fckleri deyince, akla ilk gelen \u00e7evre kirlili\u011fi, n\u00fckleer silahlar, b\u00fcy\u00fck sava\u015flar yahut g\u00fcr\u00fclt\u00fcl\u00fc ve kalabal\u0131k \u015fehir manzaralar\u0131d\u0131r. Oysa, \u015fu medeniyetin bir k\u00f6t\u00fcl\u00fc\u011f\u00fc daha vard\u0131r ki, pek bilinmez, farkedilmez. Hem de, onun ta\u015f\u0131d\u0131\u011f\u0131 b\u00fct\u00fcn menfiliklerin de temelini olu\u015fturdu\u011fu halde. Bu medeniyet, insan\u0131n Rabbiyle olan ba\u011flar\u0131n\u0131 koparan bir anlay\u0131\u015f\u0131n meyvesidir. Bu l\u00e2din\u00ee anlay\u0131\u015f \u2018insan\u2019\u0131 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83711","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n