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\u2018B\u00d6L\u00dcC\u00dcL\u00dcK\u2019 KEL\u0130MES\u0130N\u0130 EN Z\u0130YADE dile getirenlere bak\u0131n: Bu ki\u015filer, kendileri de yery\u00fcz\u00fcn\u00fc belli par\u00e7alara b\u00f6lenlerdir. B\u00fct\u00fcn \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 s\u00f6ylemlerine bakt\u0131\u011f\u0131m\u0131zda, kar\u015f\u0131m\u0131za \u015fu tablo \u00e7\u0131kar: Bir kere, Allah\u2019\u0131n arz\u0131 par\u00e7alara b\u00f6l\u00fcnm\u00fc\u015f, bu par\u00e7alardan belli bir k\u0131sm\u0131na sahip \u00e7\u0131k\u0131lm\u0131\u015f (ama bu \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 olarak g\u00f6r\u00fclmemi\u015f), l\u00e2kin ilgili toprak par\u00e7as\u0131n\u0131 da b\u00f6lme talebine \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 ad\u0131 tak\u0131lm\u0131\u015ft\u0131r. \u2018B\u00f6l\u00fcc\u00fcler,\u2019 bu kullan\u0131mda, her k\u00f6\u015fesi k\u00e2inat S\u00e2niinin m\u00fclk\u00fc olan arz\u0131n b\u00f6lerek kendimize mal etti\u011fimiz k\u0131sm\u0131n\u0131 da par\u00e7alamaya talip olanlard\u0131r. Nitekim, kendileri a\u00e7\u0131s\u0131ndan hakl\u0131 gerek\u00e7elerle “Vatan bir b\u00fct\u00fcnd\u00fcr; par\u00e7alanamaz” diyenlerin i\u00e7inde, \u2018K\u00e2inat bir b\u00fct\u00fcnd\u00fcr; par\u00e7alanamaz” diye d\u00fc\u015f\u00fcnen ne kadar da az insan vard\u0131r!<\/p>\n
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Bir yaman \u00e7eli\u015fki ki, gerek k\u00e2inat\u0131n, gerek yery\u00fcz\u00fcn\u00fcn atom i\u00e7i \u2018kuvvetler\u2019den \u2018tabiat\u2019a, \u2018rastlant\u0131\u2019dan \u2018do\u011fa yasalar\u0131\u2019na uzanan bir dizi unsur ad\u0131na par\u00e7alanmas\u0131 normal g\u00f6r\u00fcl\u00fcr; ama yery\u00fcz\u00fcn\u00fcn ilgili k\u0131sm\u0131n\u0131n b\u00f6l\u00fcnmesi asla kabul edilemez. Zira, oras\u0131, \u2018\u00fclkesi ve milletiyle b\u00f6l\u00fcnmez bir b\u00fct\u00fcn\u2019d\u00fcr. B\u00fct\u00fcn ulus-devletlerin en temel akidelerinden biri budur. Ve \u2018b\u00f6l\u00fcc\u00fc\u2019ler, i\u015fte bu akideye ayk\u0131r\u0131 davranan ki\u015fi ve z\u00fcmrelerdir.<\/p>\n
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V\u00e2k\u0131a, ulus-devlet mant\u0131\u011f\u0131yla \u2018b\u00f6l\u00fcc\u00fc\u2019 diye tan\u0131mlanan ki\u015fi veya gruplar\u0131n yapt\u0131\u011f\u0131 i\u015f ger\u00e7ekten b\u00f6l\u00fcc\u00fcl\u00fckt\u00fcr. \u00c7\u00fcnk\u00fc, Allah\u2019\u0131n arz\u0131n\u0131n bir k\u0131sm\u0131n\u0131, hi\u00e7 de iman\u00ee bir asla dayanmayan gerek\u00e7elerle kendilerinin mal\u0131 bilmektedirler. Fakat, b\u00f6l\u00fcc\u00fc olmayan bir milliyet\u00e7ilik de, tan\u0131m gere\u011fi yoktur. Her bir milliyet\u00e7i e\u011filim, i\u00e7inde bir Yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131na iman\u0131 bar\u0131nd\u0131rsa bile, Allah\u2019\u0131n yaratt\u0131\u011f\u0131 arz\u0131 b\u00f6lerek ve Allah\u2019\u0131n kullar\u0131n\u0131 b\u00f6l\u00fcmlere ay\u0131rarak i\u015fe ba\u015flam\u0131\u015ft\u0131r. Birbirine rakip ve d\u00fc\u015fman olsalar dahi, t\u00fcm milliyet\u00e7iliklerin ortak temellerinden biri budur. Hepsi, Allah\u2019\u0131n yaratt\u0131\u011f\u0131 \u0131rklardan bir \u0131rk ve Allah\u2019\u0131n arz\u0131ndan bir kara par\u00e7as\u0131 temelinde O\u2019nun kullar\u0131n\u0131 ve arz\u0131n\u0131, par\u00e7alay\u0131p, \u2018biz ve \u00f6tekiler,\u2019 \u2018bizim ve ba\u015fkalar\u0131n\u0131n\u2019 ayr\u0131m\u0131na t\u00e2bi tutmaktad\u0131r. Bu yap\u0131l\u0131rken yedekte ta\u015f\u0131nan, kendi kavimlerinin \u00fcst\u00fcn, \u2018\u00f6tekiler\u2019in a\u015fa\u011f\u0131 oldu\u011fudur. Ayn\u0131 \u015fekilde, yery\u00fcz\u00fcn\u00fcn en g\u00fczel k\u0131sm\u0131n\u0131n, hatta yeg\u00e2ne g\u00fczel k\u0131sm\u0131n\u0131n bu kavmin ya\u015fad\u0131\u011f\u0131 yer oldu\u011fudur.<\/p>\n
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B\u00fct\u00fcn milliyet\u00e7ilikler, Allah\u2019\u0131n kullar\u0131n\u0131 ve de arz\u0131n\u0131, \u2018biz ve \u00f6tekiler\u2019 ayr\u0131m\u0131n\u0131n e\u015fli\u011finde, b\u00f6ylesi vehm\u00ee bir \u00fcst\u00fcn-a\u015fa\u011f\u0131, g\u00fczel-\u00e7irkin tasnifine u\u011frat\u0131rlar. Arz\u0131 ve arzl\u0131lar\u0131 bu \u015fekilde b\u00f6lmenin ka\u00e7\u0131n\u0131lmaz uzant\u0131s\u0131 ise, Allah\u2019\u0131n sonsuz kudret, rahmet ve ihsan\u0131na noksan izafe edilmesi, b\u00f6ylelikle Z\u00e2t-\u0131 Z\u00fclcel\u00e2l\u2019in mutlak isim ve s\u0131fatlar\u0131nda b\u00f6l\u00fcc\u00fcl\u00fc\u011fe gidilmesidir. Fark\u0131nda olunsun ya da olunmas\u0131n, v\u00e2k\u0131a budur.<\/p>\n
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\u0130\u015fte, en ba\u015fta bu a\u00e7\u0131dan, herhangi bir milliyet\u00e7ili\u011fi iman\u00ee bir \u00e7er\u00e7eveye oturtmak imk\u00e2ns\u0131zd\u0131r. Belli kavimlere \u2018\u00f6zel\u2019lik atfeden bu yakla\u015f\u0131m, dolayl\u0131 bi\u00e7imde, Rabb-\u0131 Rah\u00eem\u2019in mutlak isimlerine acz ve noksan izafe etmekte; mutlak olan\u0131 nisb\u00eeli\u011fe, muhakkak olan\u0131 izaf\u00eeli\u011fe d\u00fc\u015f\u00fcrmektedir. Mesel\u00e2, k\u00e2inat\u0131n her bir c\u00fcz\u2019\u00fcyle \u015fahidi oldu\u011fu \u00fczere her\u015feye ihtiyac\u0131n\u0131 eksiksiz bi\u00e7imde veren dil-i Mutlak\u2019\u0131 kullar\u0131 aras\u0131nda ayr\u0131m yap\u0131p baz\u0131 kavimlere \u2018\u00f6zel muamelede bulunan\u2019 biri olarak g\u00f6stermekle, kendi kavmimi \u00fcst\u00fcn \u0131rk olarak g\u00f6reyim derken O\u2019nun mutlak adalet vasf\u0131n\u0131 ve Adl ismini par\u00e7alamaktad\u0131r. B\u00fct\u00fcn mahlukat\u0131na ve umum kullar\u0131na merhamet eden bir Rabb-\u0131 Rah\u00eem\u2019i baz\u0131 kavimlere \u2018daha fazla merhamet eden\u2019 biri olarak g\u00f6rmesiyle, Rah\u00eem isminde b\u00f6l\u00fcc\u00fcl\u00fck yapmaktad\u0131r. Cem\u00eel-i Z\u00fclcel\u00e2l\u2019i baz\u0131 yerleri \u2018daha g\u00fczel,\u2019 baz\u0131 kavimleri \u2018daha yak\u0131\u015f\u0131kl\u0131\u2019 yaratan biri olarak tarif etmesiyle de, her\u015feyi kendisi i\u00e7in en g\u00fczel k\u0131vamda yaratan Cel\u00eel-i Z\u00fclcem\u00e2l\u2019in mutlak cemaline nisbet ili\u015ftirmektedir.<\/p>\n
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K\u0131sacas\u0131, bir milliyet\u00e7inin\u00f3hangi \u0131rka ve hangi ulus-devlete mensup olursa olsun\u00f3kendi \u0131rk\u0131n\u0131n ve kendi ulus-devletinin \u00fcst\u00fcnl\u00fc\u011f\u00fc iddias\u0131n\u0131 teyid i\u00e7in ileri s\u00fcrd\u00fc\u011f\u00fc iddialara bak\u0131l\u0131rsa, birbirine rakip b\u00fct\u00fcn milliyet\u00e7iliklerin asl\u0131nda birbirinin kopyas\u0131 oldu\u011fu g\u00f6r\u00fclecektir. Hepsinin ortak \u00f6zelli\u011fi, dil-i Rah\u00eem\u2019e \u2018ayr\u0131mc\u0131l\u0131k\u2019 yak\u0131\u015ft\u0131rmakt\u0131r. Halbuki, O, Kel\u00e2m-\u0131 Ezel\u00ee\u2019nin k\u00e2inat\u0131 \u015fahit tutarak \u00f6\u011fretti\u011fi \u00fczere, \u2018do\u011funun da Rabbi, bat\u0131n\u0131n da Rabbi\u2019dir. B\u00fct\u00fcn insanlar\u0131 \u2018bir erkek ile bir di\u015fiden\u2019 yarat\u0131r; ve kat\u0131nda \u2018\u00fcst\u00fcnl\u00fck\u2019 \u00f6l\u00e7\u00fcs\u00fc ki\u015finin marifet ve takvas\u0131d\u0131r\u00f3genetik k\u00f6keni yahut ya\u015fad\u0131\u011f\u0131 co\u011frafya de\u011fil…<\/p>\n
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M\u00fc\u2019min, gayriiman\u00ee bir zihin \u00f6rg\u00fcs\u00fcn\u00fcn ifadesi oldu\u011fu b\u00f6ylece ortaya \u00e7\u0131kan milliyet\u00e7ili\u011fin her nev\u2019ine, iman\u0131 gere\u011fi, mesafe koyma durumundad\u0131r. Dolay\u0131s\u0131yla, e\u011fer bir \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 tarifine muhakkak sahip olunacaksa, bu, Allah\u2019\u0131n arz\u0131n\u0131 el\u2019an b\u00f6lenlerin \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 tarifi olmayacakt\u0131r. Gelin g\u00f6r\u00fcn ki, kavramlar\u0131n\u0131 iman\u00ee bir temele oturtmay\u0131p e\u015fyaya ve olaylara ulus-devlet ekseninde bakanlar\u0131n zihin g\u00fcndemine esir d\u00fc\u015fen ehl-i iman\u0131n a\u011fz\u0131nda, \u00e7ok silik s\u00f6z\u00fcn yan\u0131nda, ulus-devlet eksenli bir \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 tarifi dola\u015fmaktad\u0131r.<\/p>\n
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Halbuki, m\u00fc\u2019min i\u00e7in aslolan, e\u015fyada ve olaylarda “M\u00fclk Allah\u2019\u0131nd\u0131r” m\u00fchr\u00fcn\u00fc okumakt\u0131r. Bu yap\u0131ld\u0131ktan sonra, O\u2019nun m\u00fclk\u00fcn\u00fcn belli bir k\u0131sm\u0131nda M\u00e2lik-i Hakik\u00ee\u2019yi unutmadan tasarrufta bulunmaya, O\u2019nun m\u00fclk\u00fcn\u00fcn kendi tasarrufu alt\u0131ndaki k\u0131sm\u0131na ba\u015fka ellerin haks\u0131zca uzanmas\u0131na engel olmaya\u00f3O\u2019nun emir, izin ve r\u0131zas\u0131 uyar\u0131nca olma \u015fart\u0131yla\u00f3birilerinin elbette hakk\u0131 vard\u0131r. L\u00e2kin, “M\u00fclk O\u2019nundur” hakikati bir kere atland\u0131ktan sonra, “T\u00fcrkiye T\u00fcrklerindir” gibi bir teze sahip olunmu\u015f, veya tam aksine, T\u00fcrkiye\u2019nin ba\u015fka bir kavim ad\u0131na \u2018b\u00f6l\u00fcnmesi\u2019ne taraftar olunmu\u015f; pek farketmez. Bu iki rakip milliyet\u00e7ilik, ger\u00e7ekte, ikiz karde\u015ftirler. K\u00e2inat S\u00e2niinin m\u00fclk\u00fcnden bir par\u00e7a O\u2019nun kullar\u0131ndan bir k\u0131sm\u0131na zaten mal edilmi\u015f haldedir de, bunun \u00fczerinde pay kavgas\u0131 edilmektedir.<\/p>\n
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M\u00fc\u2019minin \u00f6ncelikle fark\u0131nda ve kar\u015f\u0131s\u0131nda olmas\u0131 gereken, k\u00e2inat\u0131n ve arz\u0131n bu \u015fekilde b\u00f6l\u00fcnmesidir\u00f3bir ulus-devletin b\u00f6l\u00fcnmesi de\u011fil. Zira, bir ulus-devlete y\u00f6nelik b\u00f6l\u00fcc\u00fcl\u00fck tehdidi, zaten b\u00f6l\u00fcnm\u00fc\u015f olan\u0131n bir daha b\u00f6l\u00fcnmesi \u015feklindeki \u2018yatay\u2019 bir b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn ifadesidir. Oysa di\u011feri, k\u00e2inat\u0131n S\u00e2nii ile nisbetini kesen \u2018dikey,\u2019 \u2018derin\u2019 ve kesinlikle daha m\u00fcthi\u015f bir b\u00f6l\u00fcc\u00fcl\u00fck h\u00fckm\u00fcndedir. Kesinlikle daha m\u00fcthi\u015f bir b\u00f6l\u00fcc\u00fcl\u00fck! Zira, d\u00fcnyan\u0131n k\u00fc\u00e7\u00fck bir k\u0131sm\u0131n\u0131 de\u011fil, k\u00e2inat\u0131n tamam\u0131n\u0131 par\u00e7alamaktad\u0131r. Bu dikey b\u00f6l\u00fcc\u00fcl\u00fck, iki kirac\u0131 aras\u0131ndaki bir kavgay\u0131 and\u0131ran yatay b\u00f6l\u00fcc\u00fcl\u00fc\u011fe nazaran, m\u00fclk\u00fc as\u0131l Sahibinden \u00e7alma \u00e7abas\u0131n\u0131 i\u00e7ermektedir.<\/p>\n
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Hemen belirtelim: Milliyet\u00e7ilik, k\u00e2inat \u00fczerinde icra olunan b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn yaln\u0131zca bir nev\u2019idir. Ayn\u0131 zaaf, belli bir devleti kutsayan ve \u00f6nceleyen devlet\u00e7i ve fa\u015fist e\u011filimlerde; belli bir sosyal s\u0131n\u0131f\u0131 y\u00fccelten sosyalizmde; kad\u0131n\u0131n erkekten \u00fcst\u00fcnl\u00fc\u011f\u00fc iddias\u0131na zemin arayan militan feminizmde, insan\u0131 bir Yarat\u0131c\u0131n\u0131n vahyine muhta\u00e7 olmadan ideal bir hayat olu\u015fturma potansiyeline sahip g\u00f6ren h\u00fcmanizmde, ve benzeri zihniyet ve ideolojilerde de mevcut durumdad\u0131r. B\u00fct\u00fcn bu yakla\u015f\u0131mlar\u0131n ard\u0131ndaki zihniyet d\u00fcnyas\u0131na bakt\u0131\u011f\u0131m\u0131zda, mesel\u00e2 onlar\u0131n \u2018insan,\u2019 \u2018varl\u0131k\u2019 ve \u2018\u00e2lem\u2019 tasavvurlar\u0131n\u0131 ele ald\u0131\u011f\u0131m\u0131zda, kar\u015f\u0131m\u0131za ene, esbab ve tabiat \u015firkiyle i\u00e7i\u00e7e girmi\u015f bir tablo \u00e7\u0131kmaktad\u0131r: en hafif bi\u00e7imiyle \u2018\u00e7ifte ger\u00e7eklik\u2019 anlay\u0131\u015f\u0131ndan ba\u015flay\u0131p, determinizm, tabiat\u00e7\u0131l\u0131k ve materyalizm gibi daha kat\u0131 formlara kadar uzanan bir yelpazenin tablosu…<\/p>\n
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K\u00e2inat\u0131, dolay\u0131s\u0131yla k\u00e2inat S\u00e2niinin isim ve s\u0131fatlar\u0131n\u0131 b\u00f6l\u00fcp par\u00e7alama \u015feklinde geli\u015fen bu zihn\u00ee e\u011filimlerin ka\u00e7\u0131n\u0131lmaz sonucu, elbette, hayat\u0131n da par\u00e7alanmas\u0131d\u0131r. K\u00e2inat her bir zerresi ile O\u2019nun m\u00fclk\u00fc ve insan her\u015feyi ile O\u2019nun meml\u00fbk\u00fc ise; ve zaman\u0131 da, mek\u00e2n\u0131 da yaratan O ise, insana d\u00fc\u015fen nedir? Elbette, “M\u00fclk O\u2019nundur”un olmazsa olmaz devam\u0131 olan “H\u00fck\u00fcm O\u2019nundur” sonucu uyar\u0131nca; itaat ve ink\u0131yadd\u0131r. Her bir \u015feye her\u015feyi Yaratan ad\u0131na muhatap olup, her bir \u00e2n\u0131 da her \u00e2n\u0131 yaratan ad\u0131na ya\u015famakt\u0131r.<\/p>\n
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Velhas\u0131l, zaman\u0131n ve mek\u00e2n\u0131n S\u00e2nii ve Sahibi O ise, insana d\u00fc\u015fen, yirmid\u00f6rt saatiyle O\u2019na kul olmakt\u0131r. Uyumas\u0131, uyanmas\u0131, yemesi, i\u00e7mesi, giyinmesi, y\u00fcr\u00fcmesi, \u00e7al\u0131\u015fmas\u0131, dinlenmesi.. derken, her \u00e2n\u0131nda ve her fiilinde O\u2019nun emir, izin ve r\u0131zas\u0131n\u0131 aramakt\u0131r. Belli vakitlerde ifa ve icras\u0131 gereken \u2018ibadet\u2019lere mukabil, yirmid\u00f6rt saati ve b\u00fct\u00fcn bir \u00f6mr\u00fc ku\u015fatan \u2018ubudiyet\u2019 kavram\u0131 ile kar\u015f\u0131lanan keyfiyet, i\u015fte budur. \u0130nsan\u0131n \u2018ubudiyet\u2019 ile y\u00fck\u00fcml\u00fc oldu\u011fu anla\u015f\u0131ld\u0131\u011f\u0131nda, \u2018ibadet\u2019 vakitleri, \u2018l\u00e2din\u00ee\u2019 zamanlar\u0131n aras\u0131na s\u0131k\u0131\u015ft\u0131r\u0131lm\u0131\u015f \u2018din\u00ee eklentiler\u2019 gibi alg\u0131lanmaktan \u00e7\u0131karak, ubudiyet halinin zirvele\u015fti\u011fi \u00f6zel zamanlar anlam\u0131na eri\u015fmektedir. V\u00e2k\u0131a, ibadetin ger\u00e7e\u011fi zaten budur.<\/p>\n
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Buna g\u00f6re, m\u00fc\u2019min g\u00fcn\u00fcn be\u015f vaktinde namaz k\u0131lar (ibadet); ve g\u00fcn\u00fcn yirmid\u00f6rt saatini k\u0131ld\u0131\u011f\u0131 namaz\u0131n \u015fuuruyla ya\u015far (ubudiyet). Y\u0131l\u0131n bir ay\u0131nda oru\u00e7 tutmas\u0131na mukabil (ibadet), y\u0131l\u0131n onbir ay\u0131nda g\u00fcnd\u00fcz vakti yemesi ve i\u00e7mesi, o bir ay boyunca yak\u00eenen kavrad\u0131\u011f\u0131 “R\u0131zk O\u2019nundur. M\u00fclk O\u2019nundur. Ben de O\u2019nun kuluyum” \u015fuuru i\u00e7inde ger\u00e7ekle\u015fir (ubudiyet). Mal\u0131n\u0131n k\u0131rkta birini zekat olarak vermesiyle (ibadet), mal\u0131n\u0131n k\u0131rkta k\u0131rk\u0131n\u0131n da O\u2019nun hediyesi ve ihsan\u0131 oldu\u011funu teyid eder (ubudiyet).<\/p>\n
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Velhas\u0131l, b\u00fct\u00fcn zamanlar\u0131n sahibi O oldu\u011funa ve herkese O hayat verdi\u011fine g\u00f6re, zamanlar\u0131m\u0131z\u0131 ve hayatlar\u0131m\u0131z\u0131 O\u2019na ra\u011fmen b\u00f6l\u00fcp par\u00e7alama hakk\u0131m\u0131z ve yetkimiz yoktur. Mesel\u00e2, zaman\u0131n\u0131 \u2018ibadet zaman\u0131, i\u015f zaman\u0131\u2019 diye, i\u015fi \u2018d\u00fcnya i\u015fi-ahiret i\u015fi\u2019 diye, hayat\u0131 da \u2018din\u00ee hayat-l\u00e2din\u00ee hayat\u2019 diye b\u00f6lemez insan.<\/p>\n
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L\u00e2kin, \u00f6nce mek\u00e2n (k\u00e2inat) ve pe\u015fis\u0131ra zaman (hayat) b\u00f6l\u00fcn\u00fcnce, yirmid\u00f6rt saati ve b\u00fct\u00fcn\u00fcyle hayat\u0131 ku\u015fatan \u2018ubudiyet\u2019 s\u0131rr\u0131 elimizden kay\u0131p gider. Ubudiyetin par\u00e7alan\u0131p da\u011f\u0131lmas\u0131 sonucu, elimizde, yaln\u0131zca belli zamanlara hasredilen b\u00f6l\u00fcnm\u00fc\u015f bir \u2018ibadet\u2019 anlay\u0131\u015f\u0131 kal\u0131r. \u0130\u015fin burada da kalmad\u0131\u011f\u0131 ise, iki kuds\u00ee nebinin m\u00fcbelli\u011fi oldu\u011fu iki semav\u00ee dini yorumlar\u0131yla \u00e7arp\u0131tan Yahudi ve H\u0131ristiyanlar\u0131n mevcut haline bak\u0131nca anla\u015f\u0131l\u0131r. Ka\u00e7 as\u0131rdan beri, gerek Yahudilerin, gerek H\u0131ristiyanlar\u0131n, herhangi bir yirmid\u00f6rt saati l\u00e2din\u00eedir. D\u00fcnyalar\u0131nda \u2018ibadet\u2019 yok de\u011fildir. Ama, haftan\u0131n bir g\u00fcn\u00fcne ve y\u0131l\u0131n belli g\u00fcnlerine hapsedilmi\u015ftir.<\/p>\n
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Benzer \u015fekilde, yirmid\u00f6rt saati ku\u015fatan ve Rabbimizin yirmid\u00f6rt saati bir m\u00fc\u2019min olarak nas\u0131l ya\u015famam\u0131z\u0131 istedi\u011finin cevab\u0131 olan s\u00fcnnet-i seniyyeye yak\u0131n zamanlarda y\u00f6neltilen m\u00fcthi\u015f h\u00fccumlar\u0131n akabinde, Yahudilerin ve H\u0131ristiyanlar\u0131n ak\u0131betinin bir benzeri, \u0130sl\u00e2m \u00fcmmeti i\u00e7in de tahakkuk etmek \u00fczere bekleyip durmaktad\u0131r. \u015eimdiden, halihaz\u0131rda b\u00f6l\u00fcnm\u00fc\u015f hayatlar ya\u015fayan insanlara bakarak, bu feci ak\u0131betin h\u00e2z\u0131r tezah\u00fcrleri g\u00f6r\u00fclebilir. \u2018Ubudiyet\u2019in ne kelime, bir kavram olarak varl\u0131\u011f\u0131ndan habersiz olup uyamad\u0131\u011f\u0131 s\u00fcnnet-i seniyyeyi zamana da uyduramam\u0131\u015f nice insan\u0131n d\u00fcnyas\u0131nda \u2018ibadet\u2019 de mesel\u00e2 be\u015f vakit namaz s\u00fbretinde ya\u015fan\u0131r olmaktan uzakla\u015fm\u0131\u015f; i\u015f, \u2018g\u00fcnlerden Cuma, aylardan Ramazan\u2019a kalm\u0131\u015ft\u0131r.<\/p>\n
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L\u00e2kin, hadis us\u00fbl\u00fcn\u00fcn k\u0131l\u0131 k\u0131rk yaran o ince terazisiyle milyonlarca rivayeti tart\u0131p tasnife t\u00e2bi tutan muhaddis ve muhakkiklerin \u00f6v\u00fclesi emeklerine k\u00f6r bir nefsan\u00eelikle l\u00e2f ili\u015ftirip \u2018s\u00fcnnet\u2019i defterlerinden silenlerin \u00f6n\u00fcnde, k\u00e2inat\u0131 ve hayat\u0131 b\u00f6lmenin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 a\u00e7\u0131k a\u00e7\u0131k hayk\u0131ran bir mi\u2019yar h\u00e2l\u00e2 daha vard\u0131r. Ezel ve Ebed Sultan\u0131 olan Rabbu\u2019l-\u00e2lem\u00een\u2019in Kel\u00e2m-\u0131 Ezel\u00eesi olarak Kur\u2019\u00e2n apa\u00e7\u0131k ortadad\u0131r. Kur\u2019\u00e2n\u2019a bir b\u00fct\u00fcn olarak t\u00e2bi ve teslim olundu\u011funda ise, k\u00e2inat\u0131 ve hayat\u0131 d\u00fcnyev\u00ee hesaplarla b\u00f6lmenin m\u00fc\u2019min i\u00e7in imk\u00e2ns\u0131zl\u0131\u011f\u0131 bir kez daha ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n
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Dolay\u0131s\u0131yla, H\u00fcve\u2019yi ene ile, tevhidi \u015firkle, hayat\u0131 nefsan\u00eelikle, s\u00fcnneti bid\u2019alarla b\u00f6len bu \u2018b\u00f6l\u00fcc\u00fc\u2019 zincirin son halkas\u0131 Kur\u2019\u00e2n\u2019a uzanmaktad\u0131r. <\/p>\n
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Sahi, bir \u00fclkede devlet TV\u2019sinde okunacak Kur\u2019\u00e2n \u00e2yetlerinin \u2018laikli\u011fe uygunluk denetimi\u2019nden ge\u00e7irilmesi nas\u0131l bir zihniyetin eseridir? Mesel\u00e2 faiz yasa\u011f\u0131na yahut tesett\u00fcre veyahut miras paylar\u0131na ya da cihada dair \u00e2yetler hangi zihniyetin \u2018denetim\u2019ine tak\u0131lmaktad\u0131r?<\/p>\n
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T\u00fcrkiye\u2019de, Suriye\u2019de, Pakistan\u2019da, Endonezya\u2019da, M\u0131s\u0131r\u2019da, Tunus\u2019ta; k\u0131sacas\u0131 \u0130sl\u00e2m co\u011frafyas\u0131n\u0131n farkl\u0131 yerlerinde baz\u0131 isim ve z\u00fcmrelerin giri\u015fti\u011fi \u2018Kur\u2019\u00e2n\u2019\u0131n modernizasyonu\u2019 te\u015febb\u00fcs\u00fc, i\u015fte bu kalb\u00ee ve zihn\u00ee ar\u0131zadan do\u011fmaktad\u0131r. B\u00f6l\u00fcnm\u00fc\u015f hayatlar\u0131n isti\u011ffar\u0131n\u0131 yapamayanlar, \u00e7ok garip, \u2018isti\u011ffar\u2019da bulunmalar\u0131 gereken fiilleri emir buyuran \u00e2yetleri te\u2019vil ile tahrif ederek, ortada \u2018isti\u011ffar\u2019l\u0131k amel b\u0131rakmama cihetine sapmaktad\u0131r. Buna mukabil, “Allah \u00e7ok\u00e7a tevbe edenleri sever; [g\u00fcnah kirinden] temizlenenleri de” \u00e2yeti gibi, bunca g\u00fcnah\u0131na ra\u011fmen insan\u0131 isti\u011ffar, tevbe ve temizlenmeye \u00e7a\u011f\u0131ran o kadar \u00e7ok \u00e2yetin s\u0131cac\u0131k iklimine girme \u00e7a\u011fr\u0131s\u0131na kar\u015f\u0131 anla\u015f\u0131lmaz bir diren\u00e7 sarfolunmaktad\u0131r.<\/p>\n
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K\u0131sacas\u0131, yap\u0131lmas\u0131 beklenen, \u00f3baz\u0131 nefisler asla yanl\u0131\u015f yapm\u0131yor ve baz\u0131 devletl\u00fblar asla hata i\u015flemiyor oldu\u011funa g\u00f6re!\u00f3onlar\u0131n yapt\u0131\u011f\u0131 ile vahy-i Kur\u2019\u00e2n\u00ee aras\u0131nda bir u\u00e7urum varsa, vahyin ilgili devletl\u00fblar\u0131n hayat\u0131n\u0131 tasdik edecek derecede te\u2019vil, ta\u011fyir ve tahrife u\u011framas\u0131d\u0131r. Kit\u00e2ba uymayanlar, Kit\u00e2b\u0131 da kitaplar\u0131na uydurma hevesindedirler. Bunun \u00f6ncelikli yolu ise,\u00f3zamanlar ve mek\u00e2nlar \u00fcst\u00fcl\u00fc\u011f\u00fcn\u00fc vurgulamak i\u00e7in itali\u011fi kullan\u0131rsak\u00f3Kel\u00e2m-\u0131 Ezel\u00ee\u2019nin baz\u0131 \u00e2yetlerinin \u2018tarihsel ba\u011flam\u2019a hapsedilmesidir. \u2018Tarihsellik\u2019 izafe edilerek te\u2019vile u\u011frat\u0131lan \u00e2yetlerin modernite k\u00f6lelerinin h\u00e2kim hayat tarz\u0131 ve anlay\u0131\u015f\u0131 ile a\u00e7\u0131k\u00e7a \u00e7at\u0131\u015fan \u00e2yetler olmas\u0131 ne kadar manidard\u0131r!<\/p>\n
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\u00d6zetle, bug\u00fcn, iman plan\u0131nda ya\u015fanan zihin b\u00f6l\u00fcnmesi ve amel-i salih plan\u0131nda ya\u015fanan \u2018b\u00f6l\u00fcnm\u00fc\u015f hayatlar\u2019 v\u00e2k\u0131as\u0131 ile tezah\u00fcr eden b\u00f6l\u00fcc\u00fcl\u00fck zinciri, en sonunda, Kur\u2019\u00e2n\u2019a kadar uzanmaktad\u0131r. Bilgisi ve g\u00f6rg\u00fcs\u00fc s\u0131n\u0131rl\u0131 bir insan\u0131n eliyle haz\u0131rlanm\u0131\u015f baz\u0131 kanunlar i\u00e7in \u2018de\u011fi\u015ftirilmesi teklif dahi edilemez\u2019 kayd\u0131 d\u00fc\u015f\u00fclen bir diyarda, ne hazin, Hak\u00eem, Al\u00eem, Sem\u00ee\u2019 ve Bas\u00eer gibi g\u00fczel isimler O\u2019nun olan Z\u00e2t-\u0131 Z\u00fclcel\u00e2l\u2019in Kel\u00e2m-\u0131 Ezel\u00eesi\u2019nin tazammunlar\u0131nda, te\u2019vil yoluyla de\u011fi\u015fiklikler umulmaktad\u0131r!<\/p>\n
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Bu b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn failleri tahkik edildi\u011finde, kar\u015f\u0131m\u0131za \u00fc\u00e7 ayr\u0131 z\u00fcmre \u00e7\u0131kar.<\/p>\n
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\u0130lki, baz\u0131 Kur\u2019\u00e2n \u00e2yetlerine a\u00e7\u0131k\u00e7a dil uzatanlard\u0131r. B\u00f6yleleri, zaten m\u00fc\u2019min tan\u0131m\u0131 d\u0131\u015f\u0131ndad\u0131r. \u00c7\u00fcnk\u00fc, Kur\u2019\u00e2n\u2019\u0131n her bir \u00e2yeti il\u00e2h\u00ee bir kel\u00e2md\u0131r; dolay\u0131s\u0131yla, tek bir \u00e2yetini ve tek bir emrini red ve ink\u00e2r eden, iman tan\u0131m\u0131 d\u0131\u015f\u0131nda kalmaktad\u0131r. Hay\u0131r, abart\u0131l\u0131 bir h\u00fck\u00fcm de\u011fildir bu! Hazineden bir lira \u00e7alan da, bir milyar lira \u00e7alan da h\u0131rs\u0131z de\u011fil midir? Mebla\u011f\u0131n k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fc, yap\u0131lan\u0131 h\u0131rs\u0131zl\u0131k, yapan\u0131 h\u0131rs\u0131z olmaktan \u00e7\u0131karmamaktad\u0131r. Ayn\u0131 \u015fekilde, \u2018b\u00f6l\u00fcnmez bir b\u00fct\u00fcn\u2019 olan Kel\u00e2m-\u0131 Ezel\u00ee\u2019nin tek bir \u00e2yetinin ink\u00e2r\u0131 s\u00fbretiyle \u2018par\u00e7alanmas\u0131\u2019 dahi k\u00fcf\u00fcrd\u00fcr. Zira, tek bir \u00e2yeti ink\u00e2r, ger\u00e7ekte, Kur\u2019\u00e2n\u2019\u0131n t\u00fcm\u00fcn\u00fc ink\u00e2ra meyyal bir yolun k\u00f6\u015feta\u015f\u0131d\u0131r.<\/p>\n
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Maamafih, k\u00fcfr\u00fcn ilhada, ink\u00e2r\u0131n nifaka d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc \u015fu ya\u015fad\u0131\u011f\u0131m\u0131z g\u00fcnlerde, bu apa\u00e7\u0131k ink\u00e2r tavr\u0131n\u0131 sergileyenlerin bir hayli az oldu\u011fu g\u00f6r\u00fcl\u00fcyor.<\/p>\n
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A\u00e7\u0131k\u00e7a bu fiili irtikap edenlerden fazlas\u0131, bunu gizlice yapanlard\u0131r. Apa\u00e7\u0131k bir ink\u00e2rla ehl-i imana yakla\u015fman\u0131n zorlu\u011fu ve hatta imk\u00e2ns\u0131zl\u0131\u011f\u0131 ortadad\u0131r. O y\u00fczden, nifak ehli, ink\u00e2r\u0131n\u0131 s\u00f6zde iman\u00ee bir k\u0131l\u0131fla sunmaktad\u0131r. Bu ikinci kesim, ilhad\u0131n\u0131, dikkatsiz ehl-i dinin de kanabilece\u011fi tezlerle boyamaktad\u0131r. Bu ikinci z\u00fcmre Kur\u2019\u00e2n \u00e2yetlerine a\u00e7\u0131k\u00e7a sata\u015f\u0131yor de\u011fildir. Onun yerine, \u2018bu \u00e7a\u011fda,\u2019 \u2018\u015fimdi,\u2019 \u2018ilerlememiz i\u00e7in,\u2019 \u2018\u00fclkemizin \u00e7\u0131karlar\u0131 a\u00e7\u0131s\u0131ndan\u2019 gibi kay\u0131tlarla; hatta ve hatta, \u2018insanlar\u0131 dinden so\u011futmama,\u2019 \u2018insanlar\u0131 \u0130sl\u00e2m\u2019a yakla\u015ft\u0131rma\u2019 gibi gerek\u00e7eler ile \u00e2yetlere ili\u015fmektedir.<\/p>\n
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En hazini ise, Kur\u2019\u00e2n\u2019a kar\u015f\u0131 nadiren a\u00e7\u0131k, ekseriya gizli \u015fekilde dile ve ele gelen bu b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn, kendini ink\u00e2r veya nifak saf\u0131nda g\u00f6rmeyen ve o safta yer almak istemeyen kimi safdillerin kalbinde dahi menfez bulmas\u0131d\u0131r. Gaflet may\u0131ns\u0131z bir tarlad\u0131r; ve bu tarladan iman \u00fclkesine \u00e7ok ciddi s\u0131zmalar vuku bulmaktad\u0131r.<\/p>\n
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S\u00f6z\u00fcmona Kur\u2019\u00e2n ad\u0131na konu\u015fan; ve onun baz\u0131 \u00e2yetlerini, bu \u00e2yetlerin nas\u0131l hayata ta\u015f\u0131naca\u011f\u0131n\u0131 belgeleyen nebev\u00ee s\u00fcnneti bize ta\u015f\u0131yan hadisleri ink\u00e2r\u0131n e\u015fli\u011finde te\u2019vile yeltenen kimi ehl-i ilim, bu gafiller z\u00fcmresinin belki en manidar k\u0131sm\u0131n\u0131 olu\u015fturmaktad\u0131r. B\u00f6l\u00fcnm\u00fc\u015f bir hayat\u0131n bir\u00e7ok m\u00fcmessili, emr-i il\u00e2h\u00ee kar\u015f\u0131s\u0131ndaki itaatsizli\u011fine veya ihmaline kar\u015f\u0131 isti\u011ffar gibi kolay ve selametli\u00f3l\u00e2kin nefse a\u011f\u0131r gelen\u00f3bir yolu ihtiyar edece\u011fi yerde, te\u2019vile sapmaktad\u0131r. Hayat\u0131m\u0131z\u0131 Kur\u2019\u00e2na uyarlamak yerine, Kur\u2019\u00e2n\u2019\u0131 hayat\u0131m\u0131za uyarlama gibi m\u00fcthi\u015f bir te\u015febb\u00fcst\u00fcr ortada olan…<\/p>\n
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Ve, b\u00f6ylesi bir v\u00e2k\u0131an\u0131n tam ortas\u0131nda, Furk\u00e2n-\u0131 Hak\u00eem, sanki tam da bu durum i\u00e7in konu\u015fmaktad\u0131r. Hem de, bug\u00fcn s\u0131kl\u0131kla istimal edilen \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 tabirini Kur\u2019\u00e2n\u2019\u0131 b\u00f6lenlere yak\u0131\u015ft\u0131rarak:<\/p>\n
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ARAB\u0130 \u0130BARE; H\u0130CR SURES\u0130, ayet 90-91, s. 265-66<\/p>\n
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Kem\u00e2 enzeln\u00e2 ale\u2019l-muktesim\u00een. Ellez\u00eene ceal\u00fb\u2019l-Kur\u2019\u00e2ne \u0131z\u00een<\/p>\n
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Bu \u00e2yetler, Hicr s\u00fbresinin 90 ve 91. \u00e2yetleridir. Hicr s\u00fbresi ise, huruf-u mukattaa ile, yani kesik harflerle ba\u015flayan sair s\u00fbreler gibi, ilk \u00e2yetini te\u015fkil eden kesik harflerden hemen sonra, Kur\u2019\u00e2n\u2019\u0131 tarif etmektedir: O, \u2018el-Kit\u00e2b\u2019d\u0131r. Kelimenin tam anlam\u0131yla Kit\u00e2bullah\u2019t\u0131r. Ve, apa\u00e7\u0131k bir Kur\u2019\u00e2n\u2019d\u0131r. \u0130\u015fte, el-Kit\u00e2b \u00fcnvan\u0131n\u0131 bihakk\u0131n \u00fczerinde ta\u015f\u0131yan Kur\u2019\u00e2n-\u0131 M\u00fcb\u00een\u2019in \u00e2yetlerinden ibaret olan bu s\u00fbrede, manidard\u0131r, “\u015e\u00fcphesiz ki, Kur\u2019\u00e2n\u2019\u0131 Biz indirdik ve onu koruyacak olan da Biziz” mealindeki \u00e2yet de yer almaktad\u0131r. Ayr\u0131ca, hen\u00fcz m\u00fcsl\u00fcman olmam\u0131\u015f bir bedev\u00eenin i\u015fitir i\u015fitmez belagat\u0131 kar\u015f\u0131s\u0131nda secdeye kapand\u0131\u011f\u0131 “Fesda\u2019 bim\u00e2 tu\u2019mer” \u00e2yeti de bu s\u00fbrede bulunmaktad\u0131r.<\/p>\n
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Sair s\u00fbreler gibi, bu s\u00fbre de, Hitab-\u0131 Ezel\u00ee olarak her zaman taptaze duran \u00e2yetleriyle, elbette \u00fczerinde ziyadesiyle durmay\u0131 bekliyor. Nitekim, mesel\u00e2 birinci \u00e2yetinden doksanbirinci \u00e2yetine, doksanbirinci \u00e2yetinden son \u00e2yetine ilmek ilmek \u00f6r\u00fclm\u00fc\u015f bir belagat timsaliyle y\u00fczy\u00fcze oldu\u011funu sezebiliyor insan. L\u00e2kin, ne b\u00f6ylesi bir tefsire cesaretimiz, ne de b\u00f6ylesi bir tefsirin hakk\u0131n\u0131 verme kabiliyetimiz bulunuyor. Yaln\u0131z, ele ald\u0131\u011f\u0131m\u0131z Kur\u2019\u00e2n\u2019a y\u00f6nelik b\u00f6l\u00fcc\u00fcl\u00fck v\u00e2k\u0131as\u0131n\u0131n tahlili ve tedavisi b\u00e2b\u0131nda, akl\u0131m\u0131z, hi\u00e7 olmazsa 85. \u00e2yete kadar uzanabiliyor.<\/p>\n
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Bu \u00e2yette, Rabb\u00fc\u2019l-\u00e2lem\u00een, “Biz, g\u00f6kleri ve yeri ve aralar\u0131ndakileri hak ile yaratt\u0131k” diye ferman buyuruyor. Rabbimizin “ARAB\u0130 \u0130BARE, \u00e2yet 86:\u0130nne rabbeke h\u00fcvel hall\u00e2ku\u2019l-al\u00eem” buyurdu\u011fu bir sonraki \u00e2yetin ard\u0131ndan ise, Resul-i Ekrem\u2019e (a.s.m.) “Andolsun! Biz sana yedi ikili [seb\u2019an mine\u2019l-mes\u00e2n\u00ee] ile Kur\u2019\u00e2n-\u0131 Az\u00eem\u2019i verdik” diye hitap ediliyor.* Ve daha da sonra, 90. \u00e2yette, s\u00f6z \u2018muktesim\u00een\u2019e, yani \u2018b\u00f6l\u00fcc\u00fcler\u2019e geliyor. Bu b\u00f6l\u00fcc\u00fclerin neyin b\u00f6l\u00fcc\u00fcs\u00fc oldu\u011fu, neyi k\u0131s\u0131m k\u0131s\u0131m par\u00e7alad\u0131klar\u0131 ise, 91. \u00e2yette bildiriliyor:<\/p>\n
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“Onlar ki, Kur\u2019\u00e2n\u2019\u0131 par\u00e7a par\u00e7a ettiler.”<\/p>\n
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Bu \u00e2yetlere kabiliyetimiz nisbetinde nazar ederken, s\u00fbrenin tamam\u0131na yay\u0131lan bir \u2018nazm-\u0131 m\u00e2\u00e2n\u00ee\u2019nin i\u015faretlerini buluyoruz \u00f6ncelikle. Nitekim, mesel\u00e2 85., 86. ve 87. \u00e2yetler, ardarda, manidar bir dizili\u015fle geliyor. Bu \u00e2yetlerin ilk ikisi, deyim yerindeyse, \u00fc\u00e7\u00fcnc\u00fc \u00e2yetin zeminini haz\u0131rl\u0131yor.<\/p>\n
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\u0130lk \u00e2yet, Z\u00e2t-\u0131 Ehad-\u0131 Samed\u2019i g\u00f6kleri, yeri ve aralar\u0131ndakileri; yani her\u015feyi yaratan olarak tarif ediyor. Burada kullan\u0131lan \u2018Biz\u2019 zamiri ise, Cenab-\u0131 Hakk\u0131n b\u00fct\u00fcn isimlerine i\u015faret ediyor. Buna g\u00f6re, g\u00f6klerin, yerin ve aralar\u0131ndakilerin yarat\u0131l\u0131\u015f\u0131na bakarak, Allah\u2019\u0131n b\u00fct\u00fcn isimlerine beraberce \u015fahit olmam\u0131z l\u00fczumuna dikkat \u00e7ekiliyor. Hem, yaln\u0131zca \u2018yaratt\u0131k\u2019 denilmiyor: “. . . hak ile yaratt\u0131k.” \u00c7\u00fcnk\u00fc, biraz sonra s\u00f6z Kur\u2019\u00e2n\u2019a gelecektir ve Kur\u2019\u00e2n\u2019\u0131 hak bilerek hakk\u0131yla muhatap olman\u0131n vazge\u00e7ilmez \u00f6n \u015fart\u0131, onu ism-i Hakk\u0131n m\u00fcsemmas\u0131 olup k\u00e2inat\u0131 hak ile yaratan Z\u00e2t-\u0131 Z\u00fclcel\u00e2l\u2019in kel\u00e2m\u0131 olarak g\u00f6rebilmektir. Ki, bir sonraki \u00e2yette, \u2018Senin Rabbin\u2019 hitab\u0131n\u0131n kullan\u0131lmas\u0131n\u0131n ve o Rabbin \u2018Hall\u00e2ku\u2019l-Al\u00eem\u2019 olarak tarif edilmesinin bir hikmeti de budur.<\/p>\n
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Biraz daha a\u00e7arsak:<\/p>\n
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Kur\u2019\u00e2n k\u00e2inat S\u00e2niinin Kitab\u0131d\u0131r. K\u00e2inat\u0131n S\u00e2niini tan\u0131mayan birinin Kur\u2019\u00e2n\u2019\u0131 Kel\u00e2mullah olarak tan\u0131mas\u0131 s\u00f6zkonusu olamaz. <\/p>\n
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G\u00f6klere, yere ve aralar\u0131ndakilere bak\u0131p, onlar\u0131n yarat\u0131l\u0131\u015f\u0131nda b\u00fct\u00fcn esma-i h\u00fcsnay\u0131 okuyamayan, b\u00fct\u00fcn isimlerin mertebe-i az\u00e2m\u0131ndan gelen Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019i hakk\u0131yla tan\u0131yamaz. <\/p>\n
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G\u00f6klerin, yerin ve aralar\u0131ndakilerin hak ile yarat\u0131l\u0131\u015f\u0131n\u0131 g\u00f6rmeyen ve O\u2019nu hususan Hak ismi ile tan\u0131mayan, Kur\u2019\u00e2n\u2019a da O\u2019nun kel\u00e2m\u0131 olarak mahz\u00e2 hak ve hakikat nazar\u0131yla bakamaz. <\/p>\n
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Di\u011fer taraftan, Kur\u2019\u00e2n, b\u00fct\u00fcn k\u00e2inat\u0131 yaratan\u0131n kendi Rabbi oldu\u011funu bilmeyen birinin d\u00fcnyas\u0131na, do\u011frudan kendisine y\u00f6nelik bir rabban\u00ee hitap, ve do\u011frudan kendisini muhatap alan bir il\u00e2h\u00ee ferman olarak aksedemez. <\/p>\n
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Hem, O\u2019nu Hall\u00e2k olarak, yani bir kez de\u011fil, s\u00fcrekli yaratan olarak tan\u0131mayan; ihtimal ki, onu bir \u2018\u0130lk Muharrik\u2019 olarak g\u00f6rmekle yetinecek ve sonraki zamanlar\u0131 ve olu\u015flar\u0131 esbaba, tabiata, tesad\u00fcfe, \u015fansa, vesaireye taksim edebilecektir. O\u2019nu Hall\u00e2k olarak tan\u0131mayan biri, \u00f3O\u2019nun ilminin sonsuz ve mutlak oldu\u011funu da hakk\u0131yla kavrayamayaca\u011f\u0131 i\u00e7in\u00f3Kur\u2019\u00e2n\u2019a \u2018b\u00fct\u00fcn zamanlar\u0131 ve b\u00fct\u00fcn e\u015fyay\u0131 bir anda g\u00f6r\u00fcr ve bilir\u2019 bir Al\u00eem-i Bas\u00eer\u2019in Kel\u00e2m-\u0131 Ezel\u00eesi olarak muhatap olmakta zorlanacakt\u0131r. Bu y\u00fczden, Kur\u2019\u00e2n\u2019\u0131 \u2018Kur\u2019\u00e2n-\u0131 Az\u00eem\u2019 olarak bilmekten de mahrum halde, onu\u00f3veya onun baz\u0131 \u00e2yetlerini\u00f3belli bir zamana veya belli bir mek\u00e2na hasredip, zaman i\u00e7inde a\u015f\u0131ld\u0131\u011f\u0131n\u0131 veya a\u015f\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnebilecektir. <\/p>\n
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K\u0131sacas\u0131, birileri \u2018Kur\u2019\u00e2n b\u00f6l\u00fcc\u00fcs\u00fc\u2019 oluyorsa, bunun en temelinde, k\u00e2inat\u0131 ve kendini tefekk\u00fcrle ilgili bir ar\u0131za vard\u0131r. K\u00e2inat\u0131 b\u00fct\u00fcn isimler O\u2019nun olan Z\u00e2t-\u0131 Z\u00fclcel\u00e2l\u2019i b\u00fct\u00fcn isimleriyle bildiren bir s\u00fcbhan\u00ee kitab olarak okuyamayan biri, \u2018muktesim\u00een\u2019den olmaya a\u00e7\u0131k haldedir. Keza, Kur\u2019\u00e2n\u2019\u0131n davet etti\u011fi bu \u00e2f\u00e2k\u00ee tefekk\u00fcr\u00fc enf\u00fcs\u00ee tefekk\u00fcrle tamamlamayan, mesel\u00e2 k\u00e2inat\u0131n b\u00fct\u00fcn zerrat\u0131 ve m\u00fcrekkebat\u0131 ile bildirdi\u011fi “M\u00fclk O\u2019nundur” hakikatinin ka\u00e7\u0131n\u0131lmaz sonucu olarak “H\u00fck\u00fcm O\u2019nundur” h\u00fckm\u00fcne ula\u015famayan biri de bu \u2018b\u00f6l\u00fcc\u00fcler\u2019den olmaya a\u00e7\u0131k haldedir. Ayn\u0131 \u015fekilde, k\u00e2inat S\u00e2niini tan\u0131yarak kendi benlik iddias\u0131ndan hakk\u0131yla vazge\u00e7meyi, ene\u2019den H\u00fcve\u2019ye giden yolu bulmay\u0131 ba\u015faramayan biri de bir \u2018Kur\u2019\u00e2n b\u00f6l\u00fcc\u00fcs\u00fc\u2019 olmaya aday vaziyettedir.<\/p>\n
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Nitekim, daha sonra gelen, “Onlar ki, Allah ile beraber ba\u015fka mabud ediniyorlar” \u00e2yeti (Hicr, 15:96), \u2018Kur\u2019\u00e2n\u2019\u0131 par\u00e7a par\u00e7a etme\u2019nin, yani baz\u0131 \u00e2yetleri al\u0131rken ba\u015fka baz\u0131lar\u0131n\u0131 red veya te\u2019vil ile devred\u0131\u015f\u0131 b\u0131rakmaya yeltenmenin ard\u0131nda, gizli veya a\u00e7\u0131k, b\u00f6yle bir problemi i\u015faretlemektedir. Allah ile beraber edinilen ba\u015fka mabudlar; \u00e2f\u00e2kta esbab ve tabiat, enf\u00fcste ise ene de\u011fil midir? \u0130man ile k\u00fcf\u00fcr aras\u0131nda iman \u015f\u0131kk\u0131n\u0131 tercihin pe\u015fis\u0131ra \u015firke kar\u015f\u0131 tevhidde karar k\u0131lamayan bir dima\u011f, yar\u0131 yoldad\u0131r, sahil-i selamete hen\u00fcz ula\u015fmam\u0131\u015f durumdad\u0131r, ve nefsinin zorland\u0131\u011f\u0131 yerde \u2018b\u00f6l\u00fcc\u00fcl\u00fc\u011fe\u2019 haz\u0131r halde durmaktad\u0131r.<\/p>\n
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Nitekim, bu anlamda bir b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn \u015fu s\u0131ralar deh\u015fetli bir yo\u011funluk kazand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor. \u015eimdilerde, net bir inan\u00e7s\u0131zl\u0131k sergilenmiyor art\u0131k. \u0130nanmayanlar bile, nifak s\u00fbretinde kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor.<\/p>\n
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D\u00fcn birileri “Biz ilham\u0131m\u0131z\u0131 g\u00f6kten ve gaipten alm\u0131yoruz” diyerek vahye a\u00e7\u0131k\u00e7a tav\u0131r koymu\u015flard\u0131. Onlar\u0131n takip\u00e7ileri bug\u00fcn “Hepimiz M\u00fcsl\u00fcman\u0131z ama…” \u00fcslubunu kullan\u0131yor. D\u00fcn birileri Kur\u2019\u00e2n\u2019\u0131 okumay\u0131, \u00f6\u011frenmeyi, \u00f6\u011fretmeyi, hatta harflerini matbu s\u00fbrette kullanmay\u0131 a\u00e7\u0131k\u00e7a yasaklam\u0131\u015flard\u0131. Ama bug\u00fcn Kur\u2019\u00e2n\u2019a a\u00e7\u0131ktan cephe al\u0131nm\u0131yor. Buna kar\u015f\u0131l\u0131k, Kur\u2019\u00e2n \u00e2yetleri \u2018\u00e7a\u011fa uygunluk,\u2019 \u2018laikli\u011fe ayk\u0131r\u0131l\u0131k\u2019 gibi s\u00fczge\u00e7lerden ge\u00e7iriliyor. Yahut, mesel\u00e2 cihad \u00e2yetleri, \u2018\u00fclke \u00e7\u0131karlar\u0131 do\u011frultusunda\u2019 do\u011fuda \u2018b\u00f6l\u00fcc\u00fc ter\u00f6r \u00f6rg\u00fct\u00fc\u2019ne kar\u015f\u0131 bizzat devlet eliyle bas\u0131l\u0131p u\u00e7aklardan at\u0131l\u0131rken, bat\u0131da ayn\u0131 \u00e2yetleri \u00e7ok\u00e7a zikredenler \u2018k\u00f6ktendinci\u2019 ve \u2018irticac\u0131\u2019 diye ilan olunuyor!<\/p>\n
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Birileri b\u00f6yle yaparken, ba\u015fka birileri, inanc\u0131 ile hayat\u0131n\u0131n \u00e7eli\u015fti\u011fi yerde, \u2018isti\u011ffar\u2019la gelecek bir tecdid-i biat\u0131 ger\u00e7ekle\u015ftirmiyor. Onun yerine, ya\u015fayamad\u0131\u011f\u0131 \u00e2yetleri te\u2019vil cihetine gidiyor. Tesett\u00fcr, faiz, hatta zek\u00e2t ve namaz \u00e2yetleri, hayret verici te\u2019villere konu ediliyor.<\/p>\n
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Kur\u2019\u00e2n\u2019a kar\u015f\u0131 tak\u0131n\u0131lan bu tav\u0131r, esasen, \u2018m\u00e2siva\u2019 ile ciddi bir hesapla\u015fman\u0131n \u2018kapsama alan\u0131 d\u0131\u015f\u0131nda\u2019 kald\u0131\u011f\u0131 zay\u0131f bir iman\u0131n habercisidir. Allah\u2019tan gayr\u0131 \u015feylerin\u00f3nefis ve eneden ba\u015flay\u0131p esbaba, tabiata, \u00e7a\u011fa, devlete, ulusa kadar…\u00f3ilahl\u0131\u011f\u0131na \u2018l\u00e2\u2019 denilemedi\u011fi i\u00e7in, \u2018illallah\u2019 tamam olmamakta; \u00f6te yandan \u2018illallah\u2019s\u0131z da ya\u015fanamad\u0131\u011f\u0131 i\u00e7in, aradaki \u00e7eli\u015fki \u2018Kur\u2019\u00e2n\u2019\u0131 b\u00f6lerek\u2019 a\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n
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Hay\u0131r; do\u011frusu bu olamaz. Allah baz\u0131 \u015feyleri hikmetle beyan buyurmu\u015f, baz\u0131 \u015feylerde kullar\u0131 O\u2019nun hikmetini a\u015fm\u0131\u015f olamaz. Allah baz\u0131 \u015feyleri s\u00f6ylemi\u015f, ama baz\u0131 \u015feylerde kullar\u0131 daha iyisini ak\u0131l etmi\u015f olamaz. Allah baz\u0131 kurallar getirmi\u015f, kullar\u0131 O\u2019nunkilerden daha iyisini geli\u015ftirmi\u015f olamaz.<\/p>\n
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O Al\u00eem ise, ilminin ihata edemedi\u011fi veya geri kald\u0131\u011f\u0131 tek bir nokta yoktur. O F\u00e2t\u0131r-\u0131 Hak\u00eem ise, kullar\u0131 i\u00e7in neyin do\u011fru neyin yanl\u0131\u015f oldu\u011funu en iyi O bilir\u00f3hepsi yarat\u0131lm\u0131\u015f, hepsi \u00e2ciz, hepsinin de bilgisi \u2018verilmi\u015f\u2019 ve s\u0131n\u0131rl\u0131 olan kullar\u0131 de\u011fil.<\/p>\n
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Kur\u2019\u00e2n Ezel ve Ebed Sultan\u0131 olan bir Al\u00eem-i Hak\u00eem\u2019in Kel\u00e2m-\u0131 Ezel\u00eesi ise, onu a\u015facak ne bir fani, ne bir siyas\u00ee olu\u015fum, ne de bir \u00e7a\u011f vard\u0131r. O, b\u00fct\u00fcn \u00e7a\u011flar\u0131 ku\u015fatan; ve asla a\u015f\u0131lamayand\u0131r.<\/p>\n
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M\u00fc\u2019min Kel\u00e2m-\u0131 Ezel\u00ee\u2019nin tamam\u0131na inan\u0131r. Kur\u2019\u00e2n\u2019a iman eder, ve onu asla \u2018kullanmaz.\u2019 \u0130\u015fine gelen \u00e2yeti al\u0131p, i\u015fine gelmeyen \u00e2yeti atmaz. Yahut, bir \u00e2yeti i\u015fine geldi\u011fi yerde \u2018kullan\u0131p,\u2019 i\u015fine gelmeyen yerde ona muhalif durmaz. Kur\u2019\u00e2n\u2019\u0131n her bir \u00e2yetine inan\u0131r; ve h\u00fckm\u00fcne nefsini r\u00e2m edemedi\u011fi, bilfiil ya\u015famay\u0131 l\u00e2y\u0131k\u0131nca beceremedi\u011fi il\u00e2h\u00ee emirler kar\u015f\u0131s\u0131nda isti\u011ffar\u0131 ku\u015fan\u0131r\u00f3ink\u00e2r veya te\u2019vili de\u011fil. Bu b\u00f6l\u00fcc\u00fc halet-i ruhiye i\u00e7inde ya\u015fayanlar\u0131n, \u015fu d\u00fcnyada \u2018\u00e7ifte-ya\u015fant\u0131l\u0131\u2019 zavall\u0131lar olarak m\u00fcthi\u015f bir manev\u00ee \u015fizofreniye maruz kalaca\u011f\u0131n\u0131 ve kald\u0131\u011f\u0131n\u0131 bilir. Bu b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn, m\u00fcmessilini il\u00e2h\u00ee azaba du\u00e7ar k\u0131laca\u011f\u0131n\u0131 da bilir. Zira, \u2018b\u00f6l\u00fcnmez bir b\u00fct\u00fcn\u2019 olan Kur\u2019\u00e2n\u2019a kar\u015f\u0131 \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 yapanlara dair Hicr \u00e2yetinin hemen ard\u0131ndan, Kad\u00eer-i Z\u00fclcel\u00e2l\u2019in \u015f\u00f6yle ferman buyurdu\u011funun fark\u0131ndad\u0131r: “Andolsun! Yapt\u0131klar\u0131 her\u015feyi, onlar\u0131n hepsinden soraca\u011f\u0131z.” <\/p>\n
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“Peki, Kur\u2019\u00e2n kar\u015f\u0131s\u0131nda b\u00f6yle feci bir b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fc g\u00f6r\u00fcp dururken biz ne yapaca\u011f\u0131z?” diye soruluyorsa, bunun cevab\u0131n\u0131 da, m\u00fcteakip \u00e2yet vermektedir. Belagat\u0131 kar\u015f\u0131s\u0131nda, hen\u00fcz m\u00fcsl\u00fcman olmam\u0131\u015f bir bedev\u00eenin en az\u0131ndan secdeye kapanma erdemini g\u00f6sterdi\u011fi \u2018Fesda\u2019 bim\u00e2 tu\u2019mer\u2019 \u00e2yetidir bu:<\/p>\n
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“Art\u0131k sen emrolundu\u011fun \u015feyi a\u00e7\u0131k\u00e7a s\u00f6yle ve m\u00fc\u015friklerden y\u00fcz \u00e7evir.”<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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\/kitap.asp?book=14<\/p>\n","protected":false},"excerpt":{"rendered":"
27.12.2003 \u2018B\u00d6L\u00dcC\u00dcL\u00dcK\u2019 KEL\u0130MES\u0130N\u0130 EN Z\u0130YADE dile getirenlere bak\u0131n: Bu ki\u015filer, kendileri de yery\u00fcz\u00fcn\u00fc belli par\u00e7alara b\u00f6lenlerdir. B\u00fct\u00fcn \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 s\u00f6ylemlerine bakt\u0131\u011f\u0131m\u0131zda, kar\u015f\u0131m\u0131za \u015fu tablo \u00e7\u0131kar: Bir kere, Allah\u2019\u0131n arz\u0131 par\u00e7alara b\u00f6l\u00fcnm\u00fc\u015f, bu par\u00e7alardan belli bir k\u0131sm\u0131na sahip \u00e7\u0131k\u0131lm\u0131\u015f (ama bu \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 olarak g\u00f6r\u00fclmemi\u015f), l\u00e2kin ilgili toprak par\u00e7as\u0131n\u0131 da b\u00f6lme talebine \u2018b\u00f6l\u00fcc\u00fcl\u00fck\u2019 ad\u0131 tak\u0131lm\u0131\u015ft\u0131r. \u2018B\u00f6l\u00fcc\u00fcler,\u2019 bu kullan\u0131mda, […]<\/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-83730","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n