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B\u0130RB\u0130R\u0130NE YAKIN, HATTA B\u0130RB\u0130R\u0130N\u0130N AYNISI g\u00f6z\u00fcken, ama aralar\u0131nda da\u011flar kadar fark bulunan haller vard\u0131r. C\u00f6mertlik ile israf, iktisat ile cimrilik, hikmet ile siyaset, ciddiyet ile sertlik, yumu\u015fak huyluluk ile teslimiyet\u00e7ilik.. zahirde \u00e7ok yak\u0131n g\u00f6z\u00fcken; ama hakikat-\u0131 halde birbirine \u00e7ok uzak hallerdir. Ancak, aralar\u0131ndaki fark farkedilmeyince, m\u00fcsbet olan ilk \u015f\u0131ktan menfi olan ikinci \u015f\u0131kka kolayca ge\u00e7ilebilmektedir.<\/p>\n
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\u0130sti\u015fare ile g\u0131ybetin de, bu t\u00fcr ikilemelerden birini te\u015fkil etti\u011fi kanaatindeyim. Bir m\u00fc\u2019minin bir m\u00fc\u2019min karde\u015finin durumunu do\u011fru tahlil ve tesbit edip yard\u0131mc\u0131 olmak \u00fczere bir ba\u015fka m\u00fc\u2019minle isti\u015fare etmesi son derece hakikatli bir haldir; ve ne yaz\u0131k ki, bu isti\u015fare nefsin araya girmesiyle \u2018g\u0131ybet\u2019e d\u00f6n\u00fc\u015febilmektedir.<\/p>\n
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Yapt\u0131\u011f\u0131m\u0131z g\u0131ybetlere \u015f\u00f6yle bir bakal\u0131m: Vicdan\u0131m\u0131z g\u0131ybetin \u00e7irkinli\u011fini bilir. O y\u00fczden, nefis g\u0131ybet yolunu bize ekseriya \u2018isti\u015fare\u2019 s\u00fbretinde tutturmu\u015ftur. Yap\u0131lan isti\u015fare ile g\u0131ybetin aras\u0131 a\u00e7\u0131lamam\u0131\u015f; do\u011fru bir fiilin i\u00e7ine yasak ve yanl\u0131\u015f bir i\u015f kar\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n
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H\u00fcl\u00e2sa, \u00f6yle ya da b\u00f6yle, d\u00fb\u00e7ar olageldi\u011fimiz bir haldir \u2018g\u0131ybet.\u2019 L\u00e2kin, \u00e7irkindir. \u00c7irkinli\u011fi, kendi g\u0131ybetimizin yap\u0131ld\u0131\u011f\u0131n\u0131 \u00f6\u011frendi\u011fimizde i\u00e7imizde uyanan duygulardan bellidir. Hz. \u0130sa\u2019n\u0131n \u2018ahl\u00e2k\u0131 ahl\u00e2ks\u0131zlardan \u00f6\u011frenme\u2019 form\u00fcl\u00fcn\u00fc tatbiki becersek, g\u0131ybetimizin yap\u0131lmas\u0131n\u0131n bize \u00e7irkin gelmesinden hareketle, ba\u015fkalar\u0131n\u0131n g\u0131ybetini yapman\u0131n \u00e7irkinli\u011fi rahat\u00e7a g\u00f6r\u00fclebilecektir.<\/p>\n
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Bir \u00e7irkin ve kirli hal bize sevdirilmeyen g\u0131ybeti, Kur\u2019\u00e2n-\u0131 Hak\u00eem de \u00e7irkinlikle niteler. Hem de, \u2018\u00f6l\u00fc karde\u015finin etini yeme\u2019 gibi son derece sevimsiz bir \u00e7irkinli\u011fe benzetir onu. <\/p>\n
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Peki, neden \u2018\u00f6l\u00fc karde\u015fin etini yemek\u2019 gibi bir\u015feydir g\u0131ybet? Tenz\u00eel-i Hak\u00eem onu niye ba\u015fka bir\u015feye de\u011fil de \u2018\u00f6l\u00fc karde\u015fin etini yeme\u2019ye benzetmektedir?<\/p>\n
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Bunun kavrayabildi\u011fimiz bir hikmeti, \u2018\u00f6l\u00fc karde\u015f\u2019in mahiyetine ili\u015fkindir. \u2018Ya\u015fayan\u2019 bir karde\u015f, de\u011fi\u015fmeye ve yanl\u0131\u015f\u0131n\u0131 d\u00fczeltmeye a\u00e7\u0131k bir karde\u015ftir. \u2018\u00d6l\u00fc\u2019 bir karde\u015f ise, de\u011fi\u015fmez ve yanl\u0131\u015f\u0131n\u0131 d\u00fczeltemez. \u0130\u015fte, isti\u015farede, de\u011fi\u015fmesi m\u00fcmk\u00fcn bir yanl\u0131\u015f ve yanl\u0131\u015f\u0131 de\u011fi\u015ftirmesi m\u00fcmk\u00fcn bir insan s\u00f6zkonusudur; ama, i\u015f g\u0131ybete d\u00f6n\u00fc\u015f\u00fcrse, ortadaki, bir yanl\u0131\u015f hali dondurma, sabitleme ve ilgili ki\u015fiyi bu yanl\u0131\u015fla \u00f6zde\u015fle\u015ftirme durumudur. \u0130sti\u015fare eden, esasen iyi halde olan ve daha da iyi olmas\u0131 m\u00fcmk\u00fcn olan birinin yanl\u0131\u015f\u0131n\u0131, o yanl\u0131\u015ftan kurtulmas\u0131n\u0131n yolunu bulma ad\u0131na s\u00f6zkonusu etmektedir. G\u0131ybet eden ise, o insan\u0131 o yanl\u0131\u015f haliyle tarif ile, \u00e2deta, “Onun as\u0131l hali budur; ve bu halden kurtulmas\u0131 imk\u00e2ns\u0131zd\u0131r” demektedir. Hayat faaliyet ve de\u011fi\u015fmenin ifadesi oldu\u011fu halde \u2018ya\u015fayan\u2019 bir m\u00fc\u2019min karde\u015fini de\u011fi\u015fmez bir k\u00f6t\u00fc hal \u00fczere g\u00f6rmek, manen onu \u2018\u00f6lm\u00fc\u015f farzetmek\u2019tir. Biz, m\u00fc\u2019min karde\u015fimizi \u2018g\u0131ybet\u2019e konu olan k\u00f6t\u00fc hal \u00fczere g\u00f6rm\u00fc\u015f olabiliriz, hem o hal ger\u00e7ekten de k\u00f6t\u00fc bir hal olabilir; ama, onun sonraki saatler ve g\u00fcnler boyu da o hal \u00fczere oldu\u011funun, o hali aynen s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fcn ve asla o halin isti\u011ffar\u0131n\u0131 yapmad\u0131\u011f\u0131n\u0131n elimizde bir delili var m\u0131d\u0131r? Bizim, varl\u0131\u011f\u0131n\u0131 o k\u00f6t\u00fc hal ile sabitledi\u011fimiz m\u00fc\u2019min, ihtimal ki, kendisinde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz o k\u00f6t\u00fc hali takip eden zaman i\u00e7inde de\u011fi\u015ftirmi\u015f veya ciddi bir isti\u011ffar etmi\u015ftir. G\u0131ybetin g\u00f6z\u00fc, i\u015fte bu ihtimale k\u00f6rd\u00fcr. K\u00f6t\u00fc hali g\u00f6r\u00fcr; ve iyi insanlar\u0131, hi\u00e7 de\u011fi\u015fmemi\u015f, o k\u00f6t\u00fc hali el\u2019an s\u00fcrd\u00fcr\u00fcyor imi\u015f gibi, manen \u00f6ld\u00fcr\u00fcr!<\/p>\n
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\u2018\u00d6l\u00fc karde\u015finin etini yeme\u2019ye benzetmesinde b\u00f6ylesi hikmetler sakl\u0131 Kur\u2019\u00e2n \u00e2yetinin, g\u0131ybet yasa\u011f\u0131n\u0131, ba\u015fkaca iki yasa\u011f\u0131n \u00fc\u00e7\u00fcnc\u00fcs\u00fc olarak getirmesi de manidard\u0131r. Bize \u00f6zelde i\u00e7 d\u00fcnyalar\u0131m\u0131z ve i\u00e7tima\u00ee hayat\u0131m\u0131z i\u00e7in paha bil\u00e7ilmez il\u00e2h\u00ee \u00f6l\u00e7\u00fcler hediye eden Hucur\u00e2t s\u00fbresinde yer alan bu \u00e2yet, \u2018iman edenler\u2019e hitapla ve onlar\u0131 \u2018zann\u0131n \u00e7o\u011fundan sak\u0131nma\u2019ya \u00e7a\u011f\u0131rmakla ba\u015flamaktad\u0131r: M\u00fc\u2019minler, zann\u0131n \u00e7o\u011fundan sak\u0131nmal\u0131d\u0131r; zira, zann\u0131n bir k\u0131sm\u0131 b\u00fcy\u00fck g\u00fcnaht\u0131r.<\/p>\n
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\u00c2yetin, \u2018zann\u0131n tamam\u0131\u2019ndan de\u011fil, \u2018\u00e7o\u011fu\u2019ndan, \u2018b\u00fcy\u00fck k\u0131sm\u0131\u2019ndan ka\u00e7\u0131nmaya \u00e7a\u011f\u0131rmas\u0131 elbette manidard\u0131r. \u00c7\u00fcnk\u00fc, dilimize yerle\u015fmi\u015f haliyle, \u2018h\u00fcsn\u00fczan\u2019 ve \u2018suizan\u2019 olarak iki kanad\u0131 vard\u0131r. H\u00fcsn\u00fczan; hakk\u0131nda kesin delil bulunmayan m\u00fcphem ve muhtemel bir konuda, muhatab\u0131n iyili\u011fi ve iyiniyeti lehine h\u00fckmetmektir. Ne yap\u0131ld\u0131\u011f\u0131, niye yap\u0131ld\u0131\u011f\u0131, neyin niye s\u00f6ylendi\u011fi kesinkes bilinmeyen bir konuda, yapan\u0131n veya s\u00f6yleyenin hayr\u0131 murad etti\u011fini ve hayr\u0131 hedefledi\u011fini ummakt\u0131r. Suizan ise, tam z\u0131dd\u0131d\u0131r bunun. Suizanda, yap\u0131lan\u0131n veya s\u00f6ylenenin ard\u0131nda k\u00f6t\u00fcl\u00fck, k\u00f6t\u00fc bir niyet, k\u00f6t\u00fc bir hedef ve k\u00f6t\u00fc bir murad aranmaktad\u0131r.<\/p>\n
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\u0130\u015fte, “Zann\u0131n \u00e7o\u011fundan sak\u0131n\u0131n” demekle, zanna dair durumlarda ekseriya \u2018suizanna\u2019 meyil g\u00f6sterdi\u011fimizi bildirir Kur\u2019\u00e2n. Ger\u00e7ekten de, hayatlar\u0131m\u0131zdaki zanlar\u0131n az bir k\u0131sm\u0131 h\u00fcsn\u00fczan, \u00e7o\u011fu ise suizand\u0131r. Zira, nefis suizan m\u00fcmk\u00fcn olduk\u00e7a bizi h\u00fcsn\u00fczandan al\u0131koymaktad\u0131r. \u00c2yet ise, \u2018sinelerde olan\u0131 bilen\u2019 Z\u00e2t-\u0131 Al\u00eem-i Hak\u00eem\u2019in kel\u00e2m\u0131 olarak, bizi i\u015fte bu zandan men etmekte; kesin bilgi ve delil olmayan, yani \u2018zan\u2019 alan\u0131na giren konularda suizan yasa\u011f\u0131 getirmektedir. \u00c7\u00fcnk\u00fc, suizan b\u00fcy\u00fck g\u00fcnaht\u0131r; zira, ki\u015fiye, ihtimal ki asla kasd ve murad etmedi\u011fi k\u00f6t\u00fcl\u00fckler yak\u0131\u015ft\u0131rmaktad\u0131r.<\/p>\n
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\u00c2yette, zanna dair il\u00e2h\u00ee ferman\u0131n ard\u0131ndan, “”Ve l\u00e2 tecesses\u00fb” buyurulmaktad\u0131r.Buna g\u00f6re, suizan gibi, tecess\u00fcs de yasakt\u0131r. Yani, m\u00fc\u2019min, insanlar\u0131n \u00f6zel hayatlar\u0131n\u0131 kurcalama, onlar\u0131n gizli kusurlar\u0131n\u0131 ara\u015ft\u0131rma gibi bir halden emr-i il\u00e2h\u00ee ile men edilmi\u015f durumdad\u0131r.<\/p>\n
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Bu emrin ise, s\u0131ras\u0131 ile suizan-tecess\u00fcs-g\u0131ybet yasa\u011f\u0131 getiren bir \u00e2yetin ortas\u0131nda yer alma hasebiyle, gerek suizanna, gerek g\u0131ybete bakan bir taraf\u0131 vard\u0131r.<\/p>\n
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Zan, bir kez daha belirtirsek, bir\u015fey hakk\u0131nda kesin bilgi yok ise s\u00f6zkonusudur. \u0130\u015fte b\u00f6yle belirsizlik durumunda “Herhalde b\u00f6yledir,” “Bana g\u00f6re \u00f6yle yapm\u0131\u015ft\u0131r” gibi zann\u00ee h\u00fck\u00fcmler veren insan, pe\u015fis\u0131ra bu h\u00fckme delil arama cihetine gitmektedir. O y\u00fczden de, casus gibi, hakk\u0131nda suizanda bulundu\u011fu ki\u015finin pe\u015fine d\u00fc\u015fmekte; onun hayat\u0131n\u0131 zann\u0131na delil bulma kasd\u0131yla didik didik etmekte, ilgili ki\u015finin ay\u0131b\u0131n\u0131 kusurunu g\u00f6zetlemektedir. <\/p>\n
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Bu, bir kere, Sett\u00e2r olan bir Rabbin ahl\u00e2k\u0131yla ahl\u00e2klanma durumunda olan insan\u0131n kendi kullu\u011funa yak\u0131\u015fmamaktad\u0131r. Ki, hakikat-\u0131 halde, O Sett\u00e2r olmasa ve gizli kusurlar\u0131m\u0131z\u0131 gizlilik perdesiyle \u00f6rtmesi, hangimiz ba\u015fka insanlar\u0131n i\u00e7ine kar\u0131\u015f\u0131p onlar\u0131n y\u00fcz\u00fcne bakabilir durumda olacakt\u0131r?<\/p>\n
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\u0130nsan\u0131n Rabbinin Sett\u00e2r ismini hayat\u0131nda cilvelendirmesi s\u0131rr\u0131na yak\u0131\u015fmayan tecess\u00fcs, \u00f6te yandan, insana bir eksen kaymas\u0131 ya\u015fatmaktad\u0131r. \u0130nsan i\u00e7in aslolan, ilgili M\u00e2ide \u00e2yetini hat\u0131rlarsak, \u2018kendine bakmas\u0131\u2019d\u0131r. Tecess\u00fcs ise, insan\u0131 ba\u015fkalar\u0131n\u0131n gizli kusurlar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karma \u00e7abas\u0131yla me\u015fgul ederken, ona kendi ubudiyetini unutturmaktad\u0131r.<\/p>\n
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Tecess\u00fcs hali, ayr\u0131ca, \u2018g\u0131ybet\u2019in altyap\u0131s\u0131 haz\u0131rlamaktad\u0131r. \u2018\u00d6l\u00fc karde\u015finin etini yeme\u2019ye giden yolun ilk ad\u0131m\u0131 suizan, ikinci ad\u0131m\u0131 ise tecess\u00fcs ile bu zanna delil aranmas\u0131d\u0131r. Eh, insan kusur ve noksandan m\u00fcnezzeh olmad\u0131\u011f\u0131na g\u00f6re, ara\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda herkeste bir kusur bulunmaktad\u0131r. Tecess\u00fcs, i\u015fte bu y\u00f6n\u00fcyle, m\u00fc\u2019min karde\u015flerimiz hakk\u0131nda g\u0131ybeti yap\u0131lacak malzeme sa\u011flar bize. \u00d6yle ki, ba\u015frolde suizann\u0131n oldu\u011fu bir kusur ve ay\u0131p ara\u015ft\u0131rmas\u0131ndan sonra, men\u00fcs\u00fc \u2018\u00f6l\u00fc karde\u015f eti\u2019nden ibaret g\u0131ybet sofras\u0131 dolup da ta\u015fmaktad\u0131r. H\u00fcl\u00e2sa, g\u0131ybet, di\u011fer iki noktas\u0131 suizan ve tecess\u00fcs olan S-T-G \u015feytan \u00fc\u00e7geninin \u00fc\u00e7\u00fcnc\u00fc ve son noktas\u0131d\u0131r.<\/p>\n
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G\u00f6nderdi\u011fi \u00e2yetler ile bizi temizlemek ve tertemiz k\u0131lmak isteyen Rabbimiz, m\u00fc\u2019min karde\u015fini manen \u00f6ld\u00fcr\u00fcp etini yeme h\u00fckm\u00fcndeki g\u0131ybeti haram k\u0131lan \u00e2yetinde, \u00fc\u00e7genin bu iki noktas\u0131na bunun i\u00e7in de\u011finmektedir.<\/p>\n
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\u00c7ok\u00e7a g\u0131ybet eden, ama vicdan\u0131 bu g\u0131ybet halini kendisine sevdirmeyen insanlar olarak istedi\u011fimiz halde kurtulamad\u0131\u011f\u0131m\u0131z g\u0131ybet halinin \u00e7aresi, \u00f6n\u00fcm\u00fczde i\u015fte b\u00f6ylece beliriyor: \u00d6ncelikle \u2018zann\u0131n \u00e7o\u011fu\u2019ndan ka\u00e7\u0131nmal\u0131, ve pe\u015fis\u0131ra tecess\u00fcs edip m\u00fc\u2019minlerin ay\u0131p ve kusurunu ara\u015ft\u0131rmaktan uzak durmal\u0131 ki, o sevimsiz g\u0131ybet hali silinsin \u00fczerimizden.<\/p>\n
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\/kitap.asp?book=14<\/p>\n","protected":false},"excerpt":{"rendered":"
27.12.2003 B\u0130RB\u0130R\u0130NE YAKIN, HATTA B\u0130RB\u0130R\u0130N\u0130N AYNISI g\u00f6z\u00fcken, ama aralar\u0131nda da\u011flar kadar fark bulunan haller vard\u0131r. C\u00f6mertlik ile israf, iktisat ile cimrilik, hikmet ile siyaset, ciddiyet ile sertlik, yumu\u015fak huyluluk ile teslimiyet\u00e7ilik.. zahirde \u00e7ok yak\u0131n g\u00f6z\u00fcken; ama hakikat-\u0131 halde birbirine \u00e7ok uzak hallerdir. Ancak, aralar\u0131ndaki fark farkedilmeyince, m\u00fcsbet olan ilk \u015f\u0131ktan menfi olan ikinci \u015f\u0131kka kolayca […]<\/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-83753","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n