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H\u0130KMET\u0130N\u0130N SONSUZLU\u011eUNA \u015fu k\u00e2inat\u0131n \u015fahit oldu\u011fu Hak\u00eem bir Rabbin kel\u00e2m\u0131d\u0131r Kur\u2019\u00e2n. Onun da her bir \u00e2yeti binler hikmet y\u00fckl\u00fcd\u00fcr. Ve, zahiren olmu\u015f bitmi\u015f bir olay\u0131 anlat\u0131yor gibi g\u00f6z\u00fcken peygamber k\u0131ssalar\u0131 da buna dahildir. Bu k\u0131ssalar, olan\u0131 anlat\u0131rken olmas\u0131 gerekeni de bildirir bize; olmamas\u0131 gerekeni de. Bu k\u0131ssalarda \u015fahs\u00ee hayata, aile hayat\u0131na, toplum hayat\u0131na, hayat\u0131n ba\u015fkaca t\u00fcm alanlar\u0131na ili\u015fkin manidar dersler verilir. <\/p>\n
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Yine bu k\u0131ssalar, \u00f6zellikle baban\u0131n da, o\u011fulun da peygamber oldu\u011fu k\u0131ssalar, her iki noktada da yaral\u0131 bizlere, hem nefis terbiyesine, hem \u00e7ocuk terbiyesine ili\u015fkin hikmetli \u00f6l\u00e7\u00fcler sunar. <\/p>\n
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Kur\u2019\u00e2n, bir\u00e7ok peygamberi anlat\u0131rken bir aile tablosu da verir: \u0130brahim ve o\u011fullar\u0131 \u0130smail ve \u0130shak, \u0130shak ve o\u011flu Y\u00e2kub, Y\u00e2kub ve o\u011flu Yusuf, D\u00e2v\u00fbd ve o\u011flu S\u00fcleyman, Zekeriya ve o\u011flu Yahya, baba-o\u011ful peygamberdirler. Keza, Lokman aleyhissel\u00e2m\u0131n ad\u0131 zikredilmeyen o\u011fluyla yapt\u0131\u011f\u0131 konu\u015fma, ba\u015fl\u0131ba\u015f\u0131na iman\u00ee bir e\u011fitim manzumesidir. \u015euayb aleyhissel\u00e2m\u0131n biri Hz. Musa gibi ulu\u2019l-azm bir peygambere e\u015f olan k\u0131zlar\u0131, L\u00fbt ve k\u0131zlar\u0131 anlat\u0131l\u0131rken, hususan k\u0131z \u00e7ocuklar\u0131n terbiyesine ili\u015fkin hikmetler \u00e7\u0131karmak m\u00fcmk\u00fcnd\u00fcr. D\u00fcnya kad\u0131nlar\u0131n\u0131n en \u00fcst\u00fcn\u00fc olan Meryem\u2019e hamile iken annesinin yapt\u0131\u011f\u0131 duada, Musa\u2019n\u0131n annesinin duas\u0131nda, Zekeriya\u2019n\u0131n duas\u0131nda da gerek anneler, gerek babalar i\u00e7in \u00e7ok ibretler sakl\u0131d\u0131r. Nuh ve L\u00fbt k\u0131ssalar\u0131 ile Firavun\u2019un e\u015fi Asiye\u2019nin k\u0131ssas\u0131 ise, \u2018problemli\u2019 evliliklere ili\u015fkin ibretli sahneler bulur insan. \u0130smail\u2019in onu kurban olarak adayan babas\u0131na verdi\u011fi m\u00fckemmel cevap ile, verdi\u011fi bir h\u00fck\u00fcmde yanl\u0131\u015fl\u0131k oldu\u011funu bildiren o\u011flu S\u00fcleyman\u2019a Davud\u2019un g\u00f6sterdi\u011fi mukabele, gerek \u00e7ocuklar, gerek anne-babalar i\u00e7in, \u2018hakk\u0131n hat\u0131r\u0131n\u0131 \u00fcst\u00fcn tutma\u2019ya dair e\u015fsiz nebev\u00ee \u00f6rneklerdir. Musa-Harun beraberli\u011finde veya Yusuf aleyhissel\u00e2m ile karde\u015fleri aras\u0131ndaki ili\u015fkide, gerek uyumlu, gerek problemli karde\u015fliklere ili\u015fkin ilah\u00ee dersler verilmektedir. <\/p>\n
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Bir bak\u0131ma, denilebilir ki, Peygamber k\u0131ssalar\u0131n\u0131n t\u00fcm\u00fc \u2018aile\u2019 boyutuyla ele al\u0131nd\u0131\u011f\u0131nda, t\u00fcm y\u00f6nleriyle bir \u2018Kur\u2019\u00e2n ailesi\u2019 tablosuna ula\u015fmak m\u00fcmk\u00fcnd\u00fcr. T\u00fcm k\u0131ssalarda bir b\u00fct\u00fcn olarak sunulan \u2018Kur\u2019\u00e2n ailesi\u2019 dersinin her y\u00f6n\u00fcyle \u00f6zeti ise, herhalde \u0130brahim k\u0131ssas\u0131d\u0131r. <\/p>\n
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Hemen belirtelim: Hz. \u0130brahim, iki nuran\u00ee silsilenin ilk halkas\u0131n\u0131 te\u015fkil eder. K\u00fc\u00e7\u00fck o\u011flu \u0130shak\u2019la ba\u015flayan silsile, torunu Yakub\u2019la devam etmi\u015f; Yakub\u2019un neslinden ise, ba\u015fta Yusuf (a.s.), Musa, H\u00e2run, Y\u00fb\u015fa, D\u00e2v\u00fbd, S\u00fcleyman, Zekeriya, Yahya ve \u0130sa\u2019ya dek uzanan nebev\u00ee ve nuran\u00ee bir silsile zuhur etmi\u015ftir. B\u00fcy\u00fck o\u011flu \u0130smail\u2019le ba\u015flayan nuran\u00ee silsilenin ortas\u0131nda ise, nebilerin sonuncusu ve en ekremi olan Muhammed-i Arab\u00ee (a.s.m.) vard\u0131r. Ki, bu silsile, Resul-i Ekrem\u2019in k\u0131z\u0131 F\u00e2t\u0131ma ile damad\u0131 Ali\u2019nin o\u011fullar\u0131 olan Hz. Hasan ve H\u00fcseyin\u2019le devam edip bug\u00fcnlere ula\u015fm\u0131\u015ft\u0131r. B\u00f6ylesi iki nuran\u00ee ve m\u00fcbarek silsilenin ba\u015f\u0131nda \u0130brahim aleyhissel\u00e2m vard\u0131r. D\u00f6rt semav\u00ee kitab\u0131n el\u00e7isi olan d\u00f6rt resul de onun soyundand\u0131r. Musa da onun z\u00fcrriyetindendir; D\u00e2v\u00fbd, \u0130sa ve Muhammed de…<\/p>\n
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\u0130brahim aleyhissel\u00e2m\u0131n b\u00f6ylesi bir \u015ferefle \u015fereflenmesinin ard\u0131ndaki s\u0131r nedir? \u0130brahim ne yapm\u0131\u015ft\u0131r da b\u00f6ylesi bir ikrama mazhar k\u0131l\u0131nm\u0131\u015ft\u0131r? Hem, neden ond\u00f6rt as\u0131rdan beri b\u00fct\u00fcn \u00fcmmet b\u00fct\u00fcn namazlarda o ve \u00e2li i\u00e7in sal\u00e2t ve bereket duas\u0131 edegelmektedir?<\/p>\n
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\u0130brahim aleyhissel\u00e2m\u0131n bir\u00e7ok s\u00fbreye yay\u0131lan hayat \u00f6yk\u00fcs\u00fc, bu sorular\u0131n cevab\u0131n\u0131 da i\u00e7erir. O, ink\u00e2rc\u0131 bir kavim i\u00e7inde, k\u00fcfr\u00fcnde mutaass\u0131p bir baban\u0131n o\u011flu oldu\u011fu halde, e\u015fsiz bir ubudiyet sergilemi\u015ftir. Her yan\u0131 k\u00fcf\u00fcr ate\u015finin sard\u0131\u011f\u0131 bir ortamda yak\u0131c\u0131 ate\u015fler i\u00e7inde kalm\u0131\u015f, ama yanmam\u0131\u015ft\u0131r. Hi\u00e7bir an\u0131n\u0131 ve hi\u00e7bir duygusunu k\u00fcf\u00fcr ate\u015fine atmam\u0131\u015f; o y\u00fczden, y\u0131llar sonra Nemrud\u2019un da\u011f gibi k\u00fclhanlar\u0131 bile, Allah\u2019\u0131n izniyle, onu yakmam\u0131\u015ft\u0131r. Daha k\u00fc\u00e7\u00fck ya\u015fta, Meryem s\u00fbresinin sonlar\u0131nda zikredilen o dokunakl\u0131 “Y\u00e2 ebet\u00ee! Y\u00e2 ebet\u00ee” hitab\u0131yla babas\u0131n\u0131 f\u0131trat\u0131n sesine \u00e7a\u011f\u0131rm\u0131\u015ft\u0131r. “Babac\u0131\u011f\u0131m, ey babac\u0131\u011f\u0131m” gibi hem h\u00fcrmet, hem \u015fefkat y\u00fckl\u00fc bir hitapla babas\u0131n\u0131 \u015feytan\u0131n icad etti\u011fi putlara tapmaktan al\u0131koymaya \u00e7al\u0131\u015fan bir peygamberdir o. Rabbinin, hepsi de \u2018en g\u00fczel k\u0131vam\u2019da yarat\u0131lan t\u00fcm insanlara dercetti\u011fi o g\u00fczelim f\u0131trat\u0131 hi\u00e7 bozmam\u0131\u015ft\u0131r. Bilakis, k\u00fc\u00e7\u00fck ya\u015ftan itibaren, onun f\u0131trat hamuru iman\u00ee bir sevkle yo\u011frulmu\u015f ve pi\u015fmi\u015ftir. Onun kavmine verdi\u011fi ve Kur\u2019\u00e2n\u2019\u0131n beyan\u0131yla t\u00fcm zamanlara irad olunan kuds\u00ee “L\u00e2 uhibbu\u2019l-\u00e2fil\u00een” dersi, enf\u00fcs\u00ee tefekk\u00fcr\u00fcn \u00e2f\u00e2k\u00ee tefekk\u00fcrle bulu\u015ftu\u011fu e\u015fsiz bir olay h\u00fckm\u00fcndedir. “Kaybolup gidenleri sevmem” c\u00fcmlesiyle \u00f6zetlenen bu tefekk\u00fcr, f\u0131trat\u0131n\u0131 bozmayan bir insan\u0131n, fetret insan\u0131 bile olsa, F\u00e2t\u0131r-\u0131 Hak\u00eem\u2019i bihakk\u0131n bulaca\u011f\u0131n\u0131 belgeler. O, bu tefekk\u00fcr \u00fczerine kurulan iman\u00ee bir hayat ya\u015fam\u0131\u015ft\u0131r. Hayat\u0131n\u0131n her bir karesinde, her zaman\u0131n insan\u0131 i\u00e7in ge\u00e7erli bir iman talimi sakl\u0131d\u0131r. B\u00f6ylesi bir hayat\u0131n kar\u015f\u0131l\u0131\u011f\u0131 ise, \u0130brahim\u2019in Rabbinin “\u0130brahim ne g\u00fczel bir kuldu!” ferman\u0131yla, onu t\u00fcm zamanlara bir ubudiyet \u00f6rne\u011fi olarak sunmas\u0131 olmu\u015ftur.<\/p>\n
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Onun tefekk\u00fcr\u00fcne, hayat tarz\u0131na ve s\u00f6zlerine akseden bu iman\u00ee tablo, elbette dualar\u0131nda da berrak bir bi\u00e7imde g\u00f6r\u00fcl\u00fcr. Dua, ubudiyetin \u00f6z\u00fcd\u00fcr. Dua halinde olma, insan\u0131n acziyetini kabul etti\u011finin, ve de derg\u00e2h-\u0131 ilah\u00eenin d\u0131\u015f\u0131nda arzusuna ve ihtiyac\u0131na cevap verecek hi\u00e7bir merci olmad\u0131\u011f\u0131n\u0131 anlad\u0131\u011f\u0131n\u0131n ifadesidir. Nitekim, Rabbimizin k\u00fcll\u00ee rububiyetine kar\u015f\u0131 en g\u00fczel ubudiyet tavr\u0131n\u0131 tak\u0131nan peygamberler, Kur\u2019\u00e2n\u2019da dualar\u0131yla da an\u0131l\u0131rlar. Bu dualar, bize, neb\u00eelerin neyi nas\u0131l ve ne i\u00e7in istedi\u011fini g\u00f6sterir. B\u00f6ylece, bize de duan\u0131n asl\u0131n\u0131, usul\u00fcn\u00fc ve edebini bildirir. <\/p>\n
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\u0130\u015fte, \u0130brahim aleyhissel\u00e2m\u0131n dualar\u0131 da, bu nazarla okunmal\u0131; bu anlay\u0131\u015fla \u00fczerinde durulmal\u0131d\u0131r. \u0130brahim, iki nuran\u00ee silsilenin ba\u015f\u0131 ve de \u2018hal\u00eelullah\u2019 olan \u2018g\u00fczel bir kul\u2019dur; ve onun dualar\u0131nda, \u2018millet-i \u0130brahim\u2019e dahil olmam\u0131z\u0131n usul\u00fcn\u00fc bulmam\u0131z m\u00fcmk\u00fcnd\u00fcr. <\/p>\n
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\u0130brahim aleyhissel\u00e2m\u0131n hepsi de Rabbinin kat\u0131nda kabul g\u00f6rm\u00fc\u015f dualar\u0131, de\u011fi\u015fik s\u00fbrelerde zikredilir. \u0130brahim s\u00fbresinde ise, bu dualar\u0131n bir k\u0131sm\u0131 ard arda gelir. Bu \u0130brahim\u00ee dualar\u0131n alt\u0131nc\u0131s\u0131 ise, bug\u00fcn\u00fcn aile ve evlat belas\u0131 \u00e7eken insanlar\u0131 i\u00e7in, nuran\u00ee bir iksir sunmaktad\u0131r. Alt\u0131 kelimeden olu\u015fan ve k\u0131sa bir meali “Rabbim, beni ve soyumdan gelecek olanlar\u0131 namaz\u0131 devaml\u0131 k\u0131lanlardan eyle” \u015feklinde verilen bu duada, o kuds\u00ee neb\u00ee Rabbine \u015f\u00f6yle yakar\u0131r: <\/p>\n
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AYET G\u0130RECEK, \u0130BRAH\u0130M, 40<\/p>\n
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“Rabbi\u2019c\u2019aln\u00ee muk\u00eeme\u2019s-sal\u00e2ti ve min z\u00fcrriyyet\u00ee.”<\/p>\n
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Bu k\u0131sac\u0131k dua, k\u0131sal\u0131\u011f\u0131na mukabil, geni\u015f ve derin m\u00e2n\u00e2lar bar\u0131nd\u0131r\u0131r. Bu duan\u0131n her bir kelimesi dahi, \u00e7ok anlamlar ta\u015f\u0131r d\u00fcnyalar\u0131m\u0131za. <\/p>\n
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\u0130brahim, Rabbine y\u00f6neli\u015fiyle, en ba\u015fta, bize hep hat\u0131r\u0131m\u0131zda olmas\u0131 gereken ama neredeyse daima unuttu\u011fumuz rububiyet-ubudiyet denklemini hat\u0131rlat\u0131r. \u0130nsan, t\u00fcm k\u00e2inat\u0131 ku\u015fatan mutlak bir rububiyetin sahibi olan; zerreden galaksilere t\u00fcm mahlukat\u0131 her an her haliyle terbiye, idare ve tasarrufu alt\u0131nda tutan; b\u00fct\u00fcn mahlukat\u0131n\u0131n b\u00fct\u00fcn ihtiyac\u0131n\u0131 g\u00f6r\u00fcp ona l\u00e2y\u0131k tarzda kar\u015f\u0131layan Z\u00e2t-\u0131 Z\u00fclcel\u00e2le kar\u015f\u0131, k\u00fcll\u00ee bir ubudiyetle y\u00fck\u00fcml\u00fcd\u00fcr. \u00d6yle bir Rabbin huzurunda terbiye ve idareyi ba\u015fka ellerde aramak, o kullu\u011fun edebine ayk\u0131r\u0131d\u0131r. \u0130brahim, daha en ba\u015fta, Rabbine y\u00f6neli\u015fiyle bu dersi verir. T\u00fcm k\u00e2inat\u0131n O\u2019nun tasarrufunda oldu\u011funun, t\u00fcm yap\u0131l\u0131\u015flar\u0131n ard\u0131ndaki \u2018c\u00e2il\u2019in O oldu\u011funun \u015fuuru i\u00e7inde, kendi matl\u00fbbunu ve maks\u00fbdunu do\u011frudan do\u011fruya O\u2019ndan ister. <\/p>\n
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Matl\u00fbbu ve maks\u00fbdu ise, Rabbine hep d\u00fcnyan\u0131n fani y\u00fcz\u00fcne tak\u0131l\u0131p kalan nazarlarla yalvaran; O\u2019na y\u00f6nelmeyi \u00e7o\u011funlukla unuttu\u011fu gibi, hat\u0131rlad\u0131\u011f\u0131 anlar\u0131n \u00e7o\u011funda da O\u2019ndan fena ve fani \u015feyler talep eden bizlere ibretli bir uyar\u0131 h\u00fckm\u00fcndedir. \u0130brahim\u2019in alt\u0131nc\u0131 duas\u0131nda istedi\u011fi \u015fudur: namaz k\u0131lmak! Daha do\u011frusu, \u2018namazda muk\u00eem olmak.\u2019 \u00c7\u00fcnk\u00fc, t\u00fcm k\u00e2inat\u0131 yaratan, t\u00fcm k\u00e2inat\u0131n \u015fehadetiyle mutlak ve k\u00fcll\u00ee rububiyetini g\u00f6ren g\u00f6zlere g\u00f6steren ve bizi rububiyete kar\u015f\u0131 ubudiyetle mukabele edecek bir f\u0131tratla yaratan Rabb-\u0131 Rah\u00eem\u2019e kar\u015f\u0131 kullu\u011fumuzun en net, en berrak, en muazzam ifadesi namazd\u0131r. O y\u00fczden, b\u00fct\u00fcn neb\u00eeler namaz k\u0131lm\u0131\u015f; ve Resul-i Ekrem onu \u2018iki g\u00f6z\u00fcm\u00fcn nuru\u2019 olarak tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n
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Ve Rabbimiz, t\u00fcm k\u00e2inat\u0131n \u015fahit oldu\u011fu daim\u00ee bir rububiyet sergiledi\u011fine, \u015fu k\u00e2inat\u0131 her daim terbiye ve idaresi alt\u0131nda tuttu\u011funa g\u00f6re; b\u00f6yle daim\u00ee bir rububiyet kar\u015f\u0131s\u0131nda kula yak\u0131\u015fan, daim\u00ee bir ubudiyet sergilemektir. Kullu\u011fun en berrak, en muazzam ifadesi olan namaz\u0131 devaml\u0131 k\u0131lmakt\u0131r. Zahiren namaz k\u0131lm\u0131yor oldu\u011fu \u00e2nlar\u0131 da namaz k\u0131ld\u0131\u011f\u0131 \u00e2nlar\u0131n d\u00fcnyas\u0131na ta\u015f\u0131d\u0131\u011f\u0131 ubudiyet \u015fuuruyla ya\u015famakt\u0131r. \u00dczerimizde her an cilvesi g\u00f6r\u00fcnen bir rububiyete kar\u015f\u0131, \u00fczerimizde her an bir kulluk tavr\u0131, \u015fuuru ve edebi ta\u015f\u0131makt\u0131r. Bunun i\u00e7in, \u0130brahim “Rabbim, beni namaz k\u0131lanlardan eyle” demekle yetinmez. \u2018Namaz \u00fczere k\u00e2im olma,\u2019 \u2018namazda muk\u00eem olma,\u2019 \u2018devaml\u0131 namaz \u015fuuru \u00fczere olma\u2019 duas\u0131nda bulunur.<\/p>\n
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Manidard\u0131r, dua burada bitmez. Hemen ard\u0131ndan, \u0130brahim, \u2018ve min z\u00fcrriyyet\u00ee\u2019 diyerek, \u00e7oluk-\u00e7ocu\u011fu ile soyundan gelecek olanlar\u0131 da duas\u0131na dahil eder. \u00c7\u00fcnk\u00fc, yaln\u0131z kendisi i\u00e7in yapt\u0131\u011f\u0131 bir dua, yaln\u0131z kendisi ya\u015fad\u0131\u011f\u0131 s\u00fcrece ya\u015fanacakt\u0131r. Oysa, \u0130brahim \u015fu d\u00fcnyadan g\u00f6\u00e7\u00fcp gitse bile, d\u00fcnya durdu\u011fu m\u00fcddet\u00e7e, rububiyet-ubudiyet denklemi de duracak; Rabbimizin mutlak rububiyetine kar\u015f\u0131 kullar\u0131n\u0131n k\u00fcll\u00ee bir ubudiyetle mukabele etmesi gerekecektir. Bu noktada, \u0130brahim (a.s.) mutlak ve daim\u00ee bir rububiyete kar\u015f\u0131 daim\u00ee ve k\u00fcll\u00ee bir ubudiyetin gere\u011fine inand\u0131\u011f\u0131 i\u00e7in, yaln\u0131z kendisi i\u00e7in namaz duas\u0131 etmekle kalmaz. Kendinden sonra da, z\u00fcrriyetinin bu kullu\u011fu her daim sergilemelerini ister.<\/p>\n
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\u0130brahim aleyhissel\u00e2m\u0131n alt\u0131 kelimelik bu alt\u0131nc\u0131 duas\u0131, bu bak\u0131mdan, \u00e7ift-y\u00f6nl\u00fc bir mahiyet ta\u015f\u0131r. \u0130brahim, bir yanda \u00f6ncelikle ve bizzat kendisinin namaz \u00fczere olmas\u0131n\u0131 istemektedir. \u00d6te yanda, bununla yetinmeyip, ailesi, \u00e7oluk-\u00e7ocu\u011fu, z\u00fcrriyeti i\u00e7in de ayn\u0131 \u015feyi istemektedir. Di\u011fer bir a\u00e7\u0131dan bakarsak, \u0130brahim yaln\u0131zca z\u00fcrriyetinin namazda muk\u00eem olup her \u00e2n\u0131n\u0131 ubudiyet \u015fuuruyla ya\u015famas\u0131 duas\u0131nda bulunmamakta; bunu evvel\u00e2 ve bizzat kendisi i\u00e7in istemektedir.<\/p>\n
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Bu \u00e7ift-y\u00f6nl\u00fc dua, \u015fu dersi verir: Yaln\u0131z kendi kullu\u011funu d\u00fc\u015f\u00fcn\u00fcp \u00e7oluk-\u00e7ocu\u011funun kullu\u011funa dair bir sorumluluk hissi ta\u015f\u0131mamak da yanl\u0131\u015ft\u0131r; yaln\u0131z \u00e7oluk-\u00e7ocu\u011funun kullu\u011funu d\u00fc\u015f\u00fcn\u00fcp kendisi o \u015fuurdan uzak ya\u015famak da. Her iki \u00e7aba da, her iki y\u00f6neli\u015f de yar\u0131md\u0131r, eksiktir, bo\u015ftur.<\/p>\n
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\u0130nsan, evvel\u00e2 ve bizzat ubudiyet \u015fuuruyla donanmakla; ama ayn\u0131 zamanda bu \u015fuuru ailesi, evlad\u0131, z\u00fcrriyeti ile payla\u015fmakla y\u00fck\u00fcml\u00fcd\u00fcr.<\/p>\n
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\u0130brahim aleyhissel\u00e2m\u0131n iki nuran\u00ee silsilenin ilk halkas\u0131 olmas\u0131yla sonu\u00e7lanan bu e\u015fsiz dua, bu bak\u0131mdan, bu zaman\u0131n aile ve evlat belas\u0131 ta\u015f\u0131yan biz insanlar\u0131na muazzam mesajlar ta\u015f\u0131maktad\u0131r.<\/p>\n
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\/kitap.asp?book=8<\/p>\n","protected":false},"excerpt":{"rendered":"
27.12.2003 H\u0130KMET\u0130N\u0130N SONSUZLU\u011eUNA \u015fu k\u00e2inat\u0131n \u015fahit oldu\u011fu Hak\u00eem bir Rabbin kel\u00e2m\u0131d\u0131r Kur\u2019\u00e2n. Onun da her bir \u00e2yeti binler hikmet y\u00fckl\u00fcd\u00fcr. Ve, zahiren olmu\u015f bitmi\u015f bir olay\u0131 anlat\u0131yor gibi g\u00f6z\u00fcken peygamber k\u0131ssalar\u0131 da buna dahildir. Bu k\u0131ssalar, olan\u0131 anlat\u0131rken olmas\u0131 gerekeni de bildirir bize; olmamas\u0131 gerekeni de. Bu k\u0131ssalarda \u015fahs\u00ee hayata, aile hayat\u0131na, toplum hayat\u0131na, hayat\u0131n […]<\/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-83722","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n