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\u2018G\u00dcNAHA SON \u00c7A\u011eRI\u2019NIN YER\u0130N\u0130 g\u00fcnaha sonsuz \u00e7a\u011fr\u0131n\u0131n ald\u0131\u011f\u0131 bir zamanda ya\u015f\u0131yoruz. G\u00fcnah\u0131n hemen her yeri ku\u015fatt\u0131\u011f\u0131 bu ortamda, \u00f6zellikle \u2018cinsellik\u2019le ilgili g\u00fcnahlar bin koldan sald\u0131r\u0131yor. Sokaklar, meydanlar, arabalar, evler, vapurlar, billboard\u2019lar, gazeteler, dergiler, TV\u2019ler, CD\u2019ler, afi\u015fler, reklamlar, filmler, internet, vitrinler, d\u00fc\u011f\u00fcnler, dernekler, sergiler.. derken, hemen her alanda, cinsellik k\u00e2inat\u0131n ve insan\u0131n H\u00e2lik-\u0131 Z\u00fclcel\u00e2linin izin vermedi\u011fi bir bi\u00e7imde a\u00e7\u0131\u011fa vuruluyor.<\/p>\n
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Nitekim, mesel\u00e2, \u2018elbise\u2019 denilen \u015fey art\u0131k insan\u0131 s\u0131caktan, so\u011fuktan ve g\u00fcnahtan korumak \u00fczere sunulmu\u015f bir nimet olarak kullan\u0131lm\u0131yor. Aksine, tasar\u0131mc\u0131lar\u0131n akl\u0131 \u2018daha az kuma\u015f, daha ziyade tahrik\u2019 form\u00fcl\u00fcyle \u00e7al\u0131\u015f\u0131yor. Etekler k\u0131sal\u0131yor, kuma\u015flar \u015feffafla\u015f\u0131yor, elbiseler daral\u0131yor. Tasar\u0131mlar v\u00fccut hatlar\u0131n\u0131 ya d\u00fcped\u00fcz a\u00e7\u0131kta b\u0131rakacak veya \u00f6rt\u00fclse de belli edecek \u015fekilde ger\u00e7ekle\u015fiyor. \u00d6te yandan, \u2018\u00f6zg\u00fcr\u2019 ve \u2018\u00f6zg\u00fcn\u2019 reklamc\u0131lar\u0131n \u2018kad\u0131n\u2019s\u0131z bir reklam d\u00fc\u015f\u00fcnemedi\u011fi; bir cam \u015fi\u015fe reklam\u0131n\u0131n dahi bir k\u00f6\u015feye m\u00fcstehcen bir kad\u0131n resmi ili\u015ftirmeden becerilemedi\u011fi g\u00f6zleniyor. TV programlar\u0131, filmler, dergiler, kapaklar, billboard\u2019lar, fuarlar, a\u00e7\u0131l\u0131\u015flar.. da eklenirse, ya\u015fad\u0131\u011f\u0131m\u0131z g\u00fcnler, hemen her y\u00f6nden, ak\u0131llar\u0131 ve kalbleri cinselli\u011fe endeksleyen bin t\u00fcrl\u00fc t\u00e2ciz unsurunu ku\u015fanm\u0131\u015f vaziyette kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor.<\/p>\n
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Esasen, \u00f6ncelikle \u2018sanal\u2019 d\u00fcnyalarda in\u015fa edilen, sonra da Jean Baudrillard\u2019\u0131n bir modern olgu olarak \u0131srarla vurgulad\u0131\u011f\u0131 simulasyon (benze\u015fim) s\u00fcreci i\u00e7inde ger\u00e7ek hayata kopyalanan bir hal var kar\u015f\u0131m\u0131zda. \u00d6nce dergi sayfalar\u0131nda, TV ekranlar\u0131nda, film karelerinde sergilenen bir tablo, ad\u0131m ad\u0131m sokaklara, evlere, i\u015fyerlerine, meydanlara ta\u015f\u0131n\u0131yor. B\u00f6ylece, b\u00fct\u00fcn bunlar\u0131 d\u00fcn yad\u0131rgayan pek \u00e7ok insan dahi, bug\u00fcn bu s\u00fcrece dahil olmu\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n
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Cinselli\u011fin kendisini bu kadar a\u00e7\u0131k bi\u00e7imde ve bu kadar geni\u015f bir zeminde ortaya koydu\u011fu modern zaman tablosu, ahirzaman fitnesinde kad\u0131nlar\u0131n m\u00fchim bir rol oynayaca\u011f\u0131na dair hadislerin m\u00e2n\u00e2s\u0131n\u0131 da bilfiil tasdik ediyor. Ya\u015fad\u0131\u011f\u0131m\u0131z ortam, bir yanda kad\u0131n\u0131 meta\u2019la\u015ft\u0131r\u0131p ete ve tene indirgerken, \u00f6te yanda erkekleri nefisleri kar\u015f\u0131s\u0131nda b\u00fcy\u00fck \u00f6l\u00e7\u00fcde korunmas\u0131z b\u0131rak\u0131yor.<\/p>\n
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TV ekranlar\u0131ndan sokaklardaki insan manzaralar\u0131na, gazete sayfalar\u0131ndan i\u015fyeri ortam\u0131na kadar uzanan pek \u00e7ok alanda s\u00fcrekli cinselli\u011fin akla getirildi\u011fi bu genel tablo kar\u015f\u0131s\u0131nda m\u00fc\u2019min insanlar\u0131 ise ekseriya bir bedbinlik hali ku\u015fat\u0131yor. Kendini bu kadar fahi\u015f bi\u00e7imde a\u00e7\u0131\u011fa vuran g\u00fcnaha kar\u015f\u0131 i\u00e7te uyanan meyiller, g\u00f6z kaymalar\u0131, haram bak\u0131\u015flar m\u00fc\u2019minleri Rabbine kar\u015f\u0131 nisyan veya isyan haline d\u00fc\u015fmenin ac\u0131s\u0131yla k\u0131vrand\u0131r\u0131rken, \u015feytan \u2018durumun \u00fcmitsizli\u011fi\u2019ni f\u0131s\u0131ld\u0131yor durmaks\u0131z\u0131n. “Bu ortamda” diyor, “etkilenmemen imk\u00e2ns\u0131z. Sen bu durumdan kurtulamazs\u0131n.”<\/p>\n
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Oysa, b\u00f6ylesi zor bir zaman\u0131n bu b\u00fcy\u00fck fitne ve imtihan\u0131 kar\u015f\u0131s\u0131nda bunalan, \u00fcmitsizli\u011fe d\u00fc\u015fen, \u00e7\u0131kmazda kalan m\u00fc\u2019minler i\u00e7in, \u2018k\u0131ssalar\u0131n en g\u00fczeli\u2019 olan Yusuf (a.s.) k\u0131ssas\u0131nda hem bir \u00fcmit \u0131\u015f\u0131\u011f\u0131, hem de bir \u00e7\u0131k\u0131\u015f yolu sunuluyor. Yusuf k\u0131ssas\u0131, \u015feytan\u0131n \u2018imk\u00e2ns\u0131z\u2019 dedi\u011finin \u2018m\u00fcmk\u00fcn\u2019 olabildi\u011fini g\u00f6steriyor ve bunu g\u00f6stermesiyle de, sarayda Yusuf\u2019un ya\u015fad\u0131\u011f\u0131 imtihan\u0131n bir benzeriyle hemhal olarak ya\u015fayagelen ahirzaman m\u00fc\u2019minlerine Kur\u2019\u00e2n eczanesinden benzersiz bir deva ve derman sunuyor.<\/p>\n
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Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019de Yusuf s\u00fbresinde anlat\u0131ld\u0131\u011f\u0131 \u00fczere, Yusuf Aleyhisselam\u0131n hayat\u0131nda, hay\u0131rla sonlanan, ama son derece zor s\u0131nanmalar mevcuttur. G\u00f6rd\u00fc\u011f\u00fc bir sad\u0131k r\u00fcyaya kar\u015f\u0131l\u0131k k\u0131skan\u00e7 karde\u015fleri taraf\u0131ndan can\u0131na kasdedilerek kuyuya at\u0131lmas\u0131 ve onu kuyudan \u00e7\u0131karan ki\u015fi taraf\u0131ndan k\u00f6le edinilip M\u0131s\u0131r\u2019a g\u00f6t\u00fcr\u00fclerek sat\u0131lmas\u0131, bu a\u011f\u0131r imtihanlardan biridir. Yusuf Aleyhisselam, ikinci a\u011f\u0131r imtihan\u0131n\u0131 ise, kendisini k\u00f6le olarak sat\u0131n alan, ama ondaki istidad\u0131n fark\u0131na vararak hakk\u0131nda iyi muamelede bulunan M\u0131s\u0131r azizinin evinde ya\u015fayacakt\u0131r. Bu, hen\u00fcz \u00e7ocuk ya\u015fta kuyuya at\u0131lan ve k\u00f6le olarak sat\u0131lan Yusuf\u2019un gen\u00e7lik y\u0131llar\u0131nda y\u00fczy\u00fcze geldi\u011fi bir imtihand\u0131r ve imtihan\u0131n merkezinde \u2018kad\u0131n\u2019 vard\u0131r. <\/p>\n
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Rabb-\u0131 Rah\u00eem, insanlar\u0131 kad\u0131n ve erkek olarak yaratm\u0131\u015ft\u0131r; ve erkekte kad\u0131na, kad\u0131nda erke\u011fe y\u00f6nelik bir meyil ve arzu b\u0131rakm\u0131\u015ft\u0131r. Cel\u00e2l ve cemal aynas\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, cemal\u00ee y\u00f6n\u00fc a\u011f\u0131r basan kad\u0131n\u0131n cel\u00e2le de muhatap olarak kemale ermesi, cel\u00e2l\u00ee y\u00f6n\u00fc a\u011f\u0131r basan erke\u011fin ise cemale de muhatap olarak kemal bulmas\u0131 gibi \u00e7ok hikmetler ta\u015f\u0131yan bu meyil ve arzu, \u00f6te yandan, had konulmam\u0131\u015fl\u0131\u011f\u0131 ile kad\u0131nlar\u0131 erkekler, erkekleri kad\u0131nlar i\u00e7in bir imtihan konusu k\u0131lmaktad\u0131r.<\/p>\n
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Nitekim, \u2018insanlar\u0131n en g\u00fczeli\u2019 olarak an\u0131lagelen Yusuf Aleyhisselam M\u0131s\u0131r azizinin kar\u0131s\u0131 i\u00e7in bir imtihan konusu oldu\u011fu gibi, azizin kar\u0131s\u0131 da Yusuf i\u00e7in bir imtihan konusu olmu\u015ftur. Ne var ki, azizin kar\u0131s\u0131 bu imtihan\u0131 ge\u00e7ememi\u015f; Yusuf ise, imtihan\u0131 ge\u00e7mesiyle, insan\u0131n cinsellik y\u00f6n\u00fcndeki meyil ve arzular\u0131n\u0131 dizginleme imk\u00e2n\u0131n\u0131n nebev\u00ee bir \u00f6rne\u011fini sunmu\u015ftur.<\/p>\n
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\u0130mtihana konu olan ve bir\u00e7ok kaynakta Z\u00fcleyha olarak ge\u00e7en kad\u0131n ya\u015fl\u0131 veya \u00e7irkin biri olsayd\u0131, Yusuf\u2019un imtihan\u0131 herhalde bu kadar zor olmazd\u0131. Ayn\u0131 \u015fekilde, b\u00f6ylesine yol g\u00f6sterici bir \u00f6rnek niteli\u011fi de kazanmazd\u0131. Azizin kar\u0131s\u0131n\u0131n ya\u015f\u00e7a gen\u00e7, suret\u00e7e de \u00e7ok g\u00fczel olmas\u0131, yahut Yusuf\u2019un hen\u00fcz taptaze bir gen\u00e7 olmas\u0131 imtihan\u0131 elbette \u015fiddetlendiren unsurlard\u0131r; ama, bunlara ra\u011fmen, Yusuf ya\u015fad\u0131\u011f\u0131 belki de en zor s\u0131nanmay\u0131 aya\u011f\u0131 g\u00fcnaha s\u00fcr\u00e7meden atlatm\u0131\u015ft\u0131r.<\/p>\n
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\u00dcstelik, imtihan\u0131n\u0131 \u015fiddetlendiren ba\u015fkaca hususlar da vard\u0131r. Bunlardan biri, kad\u0131n\u0131n soylu, hem de kral\u0131n veziri makam\u0131ndaki birinin han\u0131m\u0131 olmas\u0131d\u0131r. Yusuf (a.s.), her ne kadar memleketi Filistin\u2019de Y\u00e2kub (a.s.) gibi bir peygamberin o\u011flu, \u0130shak ve \u0130brahim Aleyhisselamlar\u0131n ise torunu olarak sayg\u0131 g\u00f6r\u00fcyor olsa da; M\u0131s\u0131r\u2019daki konumu \u2018k\u00f6lelik\u2019tir ve en y\u00fcksek s\u0131n\u0131ftan biri taraf\u0131ndan kendisine gelen teklif ve talep bir k\u00f6le i\u00e7in dayanmay\u0131 ve direnmeyi elbette g\u00fc\u00e7le\u015ftirmektedir.<\/p>\n
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Ve bunun kadar \u00f6nemlisi, Yusuf\u2019un davet eden de\u011fil, davet edilen konumunda olmas\u0131d\u0131r.<\/p>\n
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Zira, bir erke\u011fin hayat\u0131 boyunca ya\u015fayabilece\u011fi belki en a\u011f\u0131r imtihan, \u00f3gen\u00e7lik, g\u00fczellik, servet, soyluluk gibi\u00f3her t\u00fcrl\u00fc cazibe unsurunu \u00fczerinde ta\u015f\u0131yan bir kad\u0131ndan gelen davete ve iltifata hay\u0131r diyebilmektir. Erkeklerin en zay\u0131f y\u00f6nlerinden biri, iltifat g\u00f6rd\u00fc\u011f\u00fc anda, bunu yapan ki\u015fiye kar\u015f\u0131 korunmas\u0131z hale gelmesidir. G\u00fcvercinden insana, aslandan ko\u00e7a.. b\u00fct\u00fcn erkek t\u00e2ifesi, g\u00fc\u00e7 g\u00f6sterisine f\u0131tr\u00ee bir meyil ile yarat\u0131lm\u0131\u015ft\u0131r; ve bu duygunun kar\u015f\u0131l\u0131\u011f\u0131 olarak da \u00fcst\u00fcn g\u00f6r\u00fclme, hayran olunma, takdir edilme gibi bir sonu\u00e7 beklemektedir. Bir di\u011fer deyi\u015fle, \u2018tevecc\u00fch-\u00fc n\u00e2s\u2019 erkeklerin en korunmas\u0131z olduklar\u0131 hallerden biridir, ve bu tevecc\u00fch erkeklerin \u2018cazibe\u2019 \u00f6l\u00e7\u00fclerine t\u0131pat\u0131p uyan bir kad\u0131ndan geliyorsa korunmas\u0131zl\u0131k hali iyice katmerlenmektedir.<\/p>\n
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L\u00e2kin, Yusuf\u2019ta bu b\u00f6yle olmam\u0131\u015ft\u0131r.<\/p>\n
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Hem de, “Heyte lek” (Hadi gelsene!) diye \u0131srarla \u00e7a\u011f\u0131ran Z\u00fcleyha\u2019n\u0131n, saray\u0131n b\u00fct\u00fcn kap\u0131lar\u0131n\u0131 s\u0131k\u0131ca kapam\u0131\u015f olmas\u0131na ra\u011fmen…<\/p>\n
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Ki, bu son durum, insanda g\u00fcnaha kar\u015f\u0131 hay\u00e2dan gelen direncin k\u0131r\u0131lmas\u0131na elverir bir zemin h\u00fckm\u00fcndedir. “Nas\u0131l olsa kimse g\u00f6rm\u00fcyor!” d\u00fc\u015f\u00fcncesi, ba\u015fkalar\u0131 g\u00f6r\u00fcyor, biliyor yahut bilecek olsa yapmaktan ka\u00e7\u0131naca\u011f\u0131 fiilleri yapma y\u00f6n\u00fcnde insana c\u00fcr\u2019et kazand\u0131rmaktad\u0131r. Nitekim, Res\u00fbl-i Ekrem\u2019in (a.s.m.) m\u00fc\u2019minleri yolculu\u011fa yaln\u0131z \u00e7\u0131kmama y\u00f6n\u00fcnde uyarmas\u0131 bu s\u0131rdand\u0131r. “\u015eeytan, tek ba\u015f\u0131na olanla, iki ki\u015fi beraber olana s\u0131k\u0131nt\u0131 verir. E\u011fer \u00fc\u00e7 ki\u015fi olurlarsa onlara s\u0131k\u0131nt\u0131 veremez” buyuran Res\u00fbl-i Ekrem, “\u0130nsanlar yaln\u0131zl\u0131ktaki mahzuru benim kadar bilselerdi, hi\u00e7bir atl\u0131 tek ba\u015f\u0131na bir gececik olsun yol yapmazd\u0131” da buyurmu\u015ftur. Zira, kimsenin g\u00f6rmedi\u011fi yahut g\u00f6renlerin de tan\u0131mad\u0131\u011f\u0131 bir ortamda, hay\u00e2 duygusunun kullan\u0131m alan\u0131 daralmakta; dolay\u0131s\u0131yla, insan g\u00fcnaha daha a\u00e7\u0131k ve yatk\u0131n hale gelmektedir.<\/p>\n
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\u0130\u015fte, Yusuf Aleyhisselam, sarayda kendisi ve Z\u00fcleyha\u2019dan ba\u015fka kimsenin olmad\u0131\u011f\u0131 ve kap\u0131lar s\u0131k\u0131ca kapat\u0131ld\u0131\u011f\u0131 i\u00e7in kimsenin girme riskinin de bulunmad\u0131\u011f\u0131 bir vasatta; yani, nefisten gelebilecek talebe kar\u015f\u0131 hay\u00e2 duygusunun akim kalmas\u0131 muhtemel bir vasatta s\u00f6zkonusu imtihan\u0131 ya\u015fam\u0131\u015ft\u0131r.<\/p>\n
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Ve, Allah\u2019\u0131n izniyle, ba\u015farm\u0131\u015ft\u0131r da.<\/p>\n
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Hem, onun imtihan\u0131n\u0131 daha da \u015fiddetlendiren bir unsur daha vard\u0131r. Yusuf s\u00fbresinde anlat\u0131ld\u0131\u011f\u0131 \u00fczere, Yusuf, kad\u0131n\u0131n kendisine tasallutu kar\u015f\u0131s\u0131nda ondan kurtulmak i\u00e7in kap\u0131ya ko\u015fmu\u015f, kap\u0131 a\u00e7\u0131ld\u0131\u011f\u0131nda ise aziz ile kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. Dan\u0131\u015ft\u0131\u011f\u0131 bir dostunun g\u00f6sterdi\u011fi istikamette soru\u015fturma y\u00fcr\u00fcten aziz, g\u00f6mle\u011finin arkadan y\u0131rt\u0131lm\u0131\u015f olmas\u0131ndan hareketle, Yusuf\u2019un taciz eden de\u011fil, davet edilen ve davet edildi\u011fi \u015feyden sak\u0131nan ki\u015fi oldu\u011funu anlam\u0131\u015ft\u0131r. Aziz Yusuf\u2019tan hadiseyi kimseye anmamas\u0131 ricas\u0131nda bulunmu\u015ftur ama, Yusuf hi\u00e7 s\u00f6z\u00fcn\u00fc etmemi\u015f de olsa, soylu kad\u0131nlar aras\u0131nda Z\u00fcleyha\u2019n\u0131n i\u015fi konu\u015fulur olmu\u015ftur. Bunun \u00fczerine o g\u00fcn\u00fcn sosyete kad\u0131nlar\u0131n\u0131 evine \u00e7a\u011f\u0131ran Z\u00fcleyha bu kad\u0131nlar indinde kendini mazur g\u00f6steren hile ile Yusuf\u2019u iyice zor durumda b\u0131rakacakt\u0131r.<\/p>\n
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Z\u00fcleyha \u00e7e\u015fit \u00e7e\u015fit yiyecekler ve meyvelerle s\u00fcsl\u00fc m\u00fckellef bir sofra haz\u0131rlay\u0131p her bir kad\u0131n\u0131n eline bir bi\u00e7ak vermi\u015f, Yusuf\u2019a da “Onlar\u0131n yan\u0131na \u00e7\u0131k” diye emretmi\u015ftir. Yusuf\u2019u g\u00f6r\u00fcnce kad\u0131nlar onun g\u00fczelli\u011fi kar\u015f\u0131s\u0131nda kendilerinden ge\u00e7erek meyve yerine ellerini kesecek, l\u00e2kin bunun ac\u0131s\u0131n\u0131 hissetmeyeceklerdir. Z\u00fcleyha\u2019ya “\u0130\u015fte, beni k\u0131naman\u0131za sebep olan kimse budur. Yemin ederim, ben ondan murad\u0131m\u0131 almak istedim de, o iffetini korudu” diyerek kendini savunma imk\u00e2n\u0131 tan\u0131yan bir durumdur bu. Kad\u0131nlar\u0131n kendisini mazur g\u00f6r\u00fcr bir hale girmelerinden istifade ile, Z\u00fcleyha eklemi\u015ftir: “Ona emretti\u011fimi yapmazsa, muhakkak zindana at\u0131lacak ve muhakkak k\u00fc\u00e7\u00fck d\u00fc\u015fenlerden olacakt\u0131r.”<\/p>\n
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B\u00f6ylece, Yusuf\u2019un kar\u015f\u0131s\u0131na, kendisini elde etmek i\u00e7in her\u015feyi g\u00f6ze alm\u0131\u015f cazibedar bir kad\u0131n\u0131n yan\u0131nda, b\u00f6yle davranacak oldu\u011funda o kad\u0131n\u0131 ba\u015fkaca kad\u0131nlar\u0131n hakl\u0131 ve mazur g\u00f6recek olmas\u0131 gibi bir imtihan unsuru daha \u00e7\u0131km\u0131\u015ft\u0131r. G\u00fcnaha giden yolda “\u0130nsanlar ne der?” sorusu, \u00e7evrenin ay\u0131plamas\u0131 endi\u015fesi, yani sosyal bask\u0131 insan\u0131 al\u0131koyan unsurlardan biridir; bu sosyal bask\u0131n\u0131n gev\u015fedi\u011fi yahut yok oldu\u011fu ortamda insanlar yapmad\u0131klar\u0131 baz\u0131 \u015feyleri yapar hale gelmektedir. L\u00e2kin, Yusuf b\u00f6yle yapmam\u0131\u015ft\u0131r. Bu zorlu\u011fa aksi takdirde hapsedilme ve a\u015fa\u011f\u0131lanma tehdidi de eklendi\u011fi halde, “Ey Rabbim! Onlar\u0131n beni davet etti\u011fi \u015feyden, zindan bana daha sevimlidir” demi\u015f, “E\u011fer onlar\u0131n hilesini benden uzakla\u015ft\u0131rmazsan, ben onlara meyleder ve cahillerden olurum” diyerek bu s\u00f6zde cazip ortama bedel zindan\u0131 istemi\u015ftir.<\/p>\n
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Ki, zindana at\u0131lma, Yusuf\u2019un hayat\u0131 boyunca ya\u015fad\u0131\u011f\u0131 b\u00fcy\u00fck imtihanlardan ikincisinin son noktas\u0131, \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck imtihan\u0131n\u0131n ise ba\u015flang\u0131c\u0131 olacakt\u0131r.<\/p>\n
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Hemen belirtelim: Yusuf erkeklik duygular\u0131ndan mahrum biri yahut bu duygular\u0131 k\u00f6relmi\u015f veya t\u00f6rp\u00fclenmi\u015f bir ihtiyar olsayd\u0131, imtihan\u0131 ne bu kadar zor, ne de bu derece yol g\u00f6sterici olurdu. Oysa, durum b\u00f6yle de\u011fildi. Bilakis, bir meali “Ger\u00e7ekten, kad\u0131n ona niyeti kurmu\u015ftu. Rabbinin b\u00fcrhan\u0131n\u0131 g\u00f6rmeseydi, o da (Yusuf da) ona niyetlenip gidecekti” \u015feklinde verilen<\/p>\n
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Y\u00fbsuf s\u00fbresi, \u00e2yet: 24 velekad… ra\u00ea burh\u00e2ne rabbih\u00ee k\u0131sm\u0131, Arab\u00ee olarak girecek, s. 237…<\/p>\n
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\u00e2yetinin i\u015faret etti\u011fi \u00fczere, Yusuf (a.s.) f\u0131traten bir erke\u011fin ta\u015f\u0131d\u0131\u011f\u0131 t\u00fcm duygular\u0131 ta\u015f\u0131yor oldu\u011fu halde bu zoru ba\u015farm\u0131\u015ft\u0131r. Onun bu halini mucize k\u0131lan budur. Bu halin Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019de t\u00fcm zamanlar i\u00e7in bir \u00f6rnek davran\u0131\u015f olarak zikredilmesinin bir sebebi de budur.<\/p>\n
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Bir erke\u011fin ta\u015f\u0131d\u0131\u011f\u0131 t\u00fcm duygular\u0131 \u00fczerinde ta\u015f\u0131yor oldu\u011fu, \u00fcstelik imtihan i\u00e7re imtihan denilebilecek kat kat s\u0131nanmalar beraberce d\u00fcnyas\u0131na s\u00f6k\u00fcn etti\u011fi halde, Yusuf Aleyhisselam\u00f3Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019de bildirildi\u011fi \u00fczere\u00f3\u2018Rabbinin b\u00fcrhan\u0131n\u0131 g\u00f6rmesiyle\u2019 kendini g\u00fcnahtan korumu\u015ftur.<\/p>\n
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Peki, g\u00f6rd\u00fc\u011f\u00fc bu \u2018b\u00fcrhan\u2019 nedir? Hem, ba\u015fkaca insanlar yine cinsellikle ilgili \u00e7ok daha kolay imtihanlar\u0131 ge\u00e7emezken, \u00e7ok zor bir imtihan\u0131 atlatmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan bu b\u00fcrhan neden bilhassa Yusuf\u2019a g\u00f6sterilmi\u015ftir?<\/p>\n
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Yusuf s\u00fbresine ve bu s\u00fbrenin tefsirlerine bu sorular\u0131n e\u015fli\u011finde nazar etti\u011fimizde, sadece Yusuf (a.s.) i\u00e7in de\u011fil, hepimiz i\u00e7in de ge\u00e7erli form\u00fcller \u00e7\u0131kar kar\u015f\u0131m\u0131za. S\u00f6zkonusu \u2018b\u00fcrhan\u2019\u0131n ne oldu\u011fu konusunda ulem\u00e2 farkl\u0131 g\u00f6r\u00fc\u015fler beyan etmi\u015flerdir. Zira, elbette \u00e7ok hikmetlere binaen, Rabb-\u0131 Rah\u00eem Kel\u00e2m-\u0131 Ezel\u00ee\u2019de bu \u2018b\u00fcrhan\u2019\u0131 zikretmekle birlikte onun ne oldu\u011funu bildirmemi\u015ftir. Demek ki, bizatih\u00ee b\u00fcrhan\u0131n ne oldu\u011fundan daha \u00f6nemlisi, b\u00fcrhan\u0131n neden Yusuf\u2019a g\u00f6sterildi\u011fidir. Ve, Yusuf s\u00fbresi, \u00f6zellikle de 23. \u00e2yet, bunun cevab\u0131n\u0131 bize sunarak, hepimiz i\u00e7in ge\u00e7erli bir re\u00e7ete vermektedir.<\/p>\n
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Bu \u00e2yetten anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, kap\u0131lar\u0131 iyice kapatan kad\u0131n b\u00fct\u00fcn \u015fehvetini ve cazibesini ku\u015fanarak “Heyte lek!” (Hadi gelsene!) diye \u0131srarla Yusuf\u2019u yata\u011fa \u00e7a\u011f\u0131r\u0131rken, Yusuf\u2019un a\u011fz\u0131ndan ilk \u00e7\u0131kan, “Ma\u00e2zallah”t\u0131r. “Ma\u00e2zallah;” yani, “Allah\u2019a s\u0131\u011f\u0131n\u0131r\u0131m.”<\/p>\n
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Nefsin kalbe, \u015fehvetin akla, hissin iradeye galebesinin iyice kolayla\u015ft\u0131\u011f\u0131 bir durumda bu s\u00f6z\u00fc diyebilmesi, Yusuf\u2019un der\u00fbnundaki iman\u0131n derecesini g\u00f6sterir esas\u0131nda. lemlerin Rabbi bir Z\u00e2t\u0131n varl\u0131\u011f\u0131na ve her daim O\u2019nun huzurunda oldu\u011fumuza \u00f6ylesine derin bir iman ki, Yusuf\u2019a en zor zaman\u0131nda dahi Allah\u2019\u0131 hat\u0131rlatm\u0131\u015f ve Yusuf (a.s.) ya\u015fad\u0131\u011f\u0131 fitneden Allah\u2019a s\u0131\u011f\u0131nm\u0131\u015ft\u0131r. <\/p>\n
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Yusuf\u2019taki bu iman\u0131n derecesi ve derinli\u011fi ise, zindandaki iki gen\u00e7ten birinin g\u00f6rd\u00fc\u011f\u00fc r\u00fcyan\u0131n yorumunu istemesi \u00fczerine onlara yapt\u0131\u011f\u0131 konu\u015fmadan okunur:<\/p>\n
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“… Bu, Rabbimin bana \u00f6\u011frettiklerindendir. \u00c7\u00fcnk\u00fc ben Allah\u2019a inanmayan ve ahireti ink\u00e2r eden bir toplulu\u011fun b\u00e2t\u0131l dinlerine asla iltifat etmedim.<\/p>\n
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Ben atalar\u0131m \u0130brahim, \u0130shak ve Y\u00e2kub\u2019un dinine uydum. Bizim, hi\u00e7bir \u015feyi Allah\u2019a ortak ko\u015fmam\u0131z m\u00fcmk\u00fcn de\u011fildir. Bu, biz peygamberlere ve insanlara Allah\u2019\u0131n bir ihsan\u0131d\u0131r; l\u00e2kin insanlar\u0131n \u00e7o\u011fu bilmezler.<\/p>\n
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Ey benim iki zindan arkada\u015f\u0131m! Ayr\u0131 ayr\u0131 ilahlar m\u0131 daha hay\u0131rl\u0131d\u0131r, yoksa bir olan ve kudreti her\u015feye yeten Allah m\u0131?<\/p>\n
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O\u2019ndan ba\u015fka tapt\u0131\u011f\u0131n\u0131z \u015feyler, sizin ve atalar\u0131n\u0131z\u0131n takt\u0131\u011f\u0131 birtak\u0131m isimlerden ba\u015fka bir\u015fey de\u011fildir. Halbuki Allah bunun i\u00e7in hi\u00e7bir delil indirmemi\u015ftir. H\u00fck\u00fcm ancak Allah\u2019\u0131nd\u0131r; O ise, Kendisinden ba\u015fkas\u0131na ibadet etmemenizi emretmi\u015ftir. Dosdo\u011fru din i\u015fte budur; l\u00e2kin insanlar\u0131n \u00e7o\u011fu bilmezler.” (bkz. Kur\u2019\u00e2n, 12:37-40)<\/p>\n
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Yusuf Aleyhisselam h\u00e2lik\u0131yet-mahl\u00fbkiyet, rububiyet-ubudiyet denklemini do\u011fru ve tam kurdu\u011fu, kendini ve Rabbini do\u011fru ve tam bildi\u011fi i\u00e7indir ki, g\u00fcnah\u0131n en g\u00fczel ve en cazip s\u00fbrette kendisine \u00e7a\u011f\u0131rd\u0131\u011f\u0131 ve Allah\u2019tan ba\u015fka kimsenin de g\u00f6rmedi\u011fi bir vasatta \u2018Rabbinin b\u00fcrhan\u0131\u2019n\u0131 g\u00f6rm\u00fc\u015f; sapmam\u0131\u015f, s\u00fcr\u00e7memi\u015ftir. Bir mahluk ve bir kul olarak s\u00fcr\u00e7meye ve sapmaya m\u00fcsait halde oldu\u011funu derk ile, s\u00fcr\u00e7menin ve sapman\u0131n en \u00f6nemli kanallar\u0131ndan biri olan “Bana dokunmaz” rehavetini ta\u015f\u0131mam\u0131\u015f; bilakis, \u2018dokunma\u2019 ihtimaline binaen Rabbine s\u0131\u011f\u0131nm\u0131\u015ft\u0131r. “Ma\u00e2zallah” ile gelen s\u0131\u011f\u0131nma talebine kendisine s\u0131\u011f\u0131n\u0131lanlar\u0131n en hay\u0131rl\u0131s\u0131 olan Z\u00e2t-\u0131 Z\u00fclcel\u00e2l\u2019in verece\u011fi cevap da, elbette s\u0131\u011f\u0131nan kulunu yard\u0131ms\u0131z b\u0131rakmay\u0131p koruma ve kurtarmad\u0131r. S\u0131\u011f\u0131nmak, kurtulmakt\u0131r<\/p>\n
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Hepimizin de\u011fi\u015fik alanlarda defaatle tecr\u00fcbe etti\u011fi \u00fczere insan en ziyade “Bana dokunmaz” ruh halini ta\u015f\u0131yorken g\u00fcnaha d\u00fc\u015fer. \u0130nsana ubudiyet mirac\u0131n\u0131n basamaklar\u0131n\u0131 \u00f6\u011freten \u0130sr\u00e2 s\u00fbresinde yer alan “Zinaya yakla\u015fmay\u0131n” ilah\u00ee ikaz\u0131yla da dikkat \u00e7ekildi\u011fi gibi, g\u00fcnaha kaymada bir e\u015fik noktas\u0131 vard\u0131r. Bu e\u015fik ge\u00e7ildi mi, insan g\u00fcnah\u0131n manyetik \u00e7ekimine kap\u0131lmakta; ruh, kalb ve akl\u0131n ra\u011fm\u0131na, bile bile g\u00fcnaha girmektedir. Takv\u00e2 ve amel-i salih, insan\u0131 bu manyetik alan\u0131n e\u015fi\u011finden uzakta tutan bir sur oldu\u011fu gibi, isti\u00e2ze hari\u00e7ten gelen tazyiklerle bu e\u015fi\u011fe yakla\u015f\u0131ld\u0131\u011f\u0131 vasatlarda insan\u0131 koruyan bir z\u0131rht\u0131r. Yusuf Aleyhisselam da, g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, tamamen hari\u00e7ten gelen bir tazyikle g\u00fcnaha kayman\u0131n tam e\u015fi\u011fine gelindi\u011fi halde, isti\u00e2zesi ile kurtar\u0131lm\u0131\u015ft\u0131r. Ma\u00e2zallah, Yusuf isti\u00e2ze etmeyip kendine g\u00fcvenseydi, bizatih\u00ee belirtti\u011fi \u00fczere \u2018onlara meyleder ve cahillerden olur\u2019du. L\u00e2kin, olmam\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc o, kendini ve Rabbini bilen ve O\u2019na avdet eden ihlasa erdirilmi\u015f bir kuldur. \u2018Muhles\u00een\u2019dendir. M\u00fcthi\u015f bir g\u00fcnah \u00e7a\u011fr\u0131s\u0131na kar\u015f\u0131 mucizev\u00ee bir bi\u00e7imde kendini tutan bir kul olarak, gene de “Ben nefsimi temize \u00e7\u0131karmam. Nefis daima k\u00f6t\u00fcl\u00fc\u011f\u00fc emreder\u00f3ancak Rabbim rahmet ederse o ba\u015fka. Muhakkak ki, Rabbim Gaf\u00fbr ve Rah\u00eem\u2019dir” diyebilendir.<\/p>\n
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Yusuf\u2019un \u2018Rabbinin bir b\u00fcrhan\u0131n\u0131 g\u00f6rmesi\u2019ne vesile olan bir \u00f6zelli\u011fi de, herhalde, Yusuf s\u00fbresinin yine 23. \u00e2yetinde dile getirilen ihsank\u00e2rl\u0131\u011f\u0131d\u0131r. Bu \u00e2yette, “Ma\u00e2zallah”\u0131n ard\u0131ndan gelen “\u0130nnehu rabb\u00ee ahsene mesv\u00e2ye” ifadesindeki rab\u2019den murad\u0131n Rabb-\u0131 Rah\u00eem mi, yoksa \u2018efendi\u2019 m\u00e2n\u00e2s\u0131nda M\u0131s\u0131r azizi mi oldu\u011fu konusunda m\u00fcfessirler ihtilaf halindedir. Ancak, hangi m\u00e2n\u00e2da okunursa okunsun, bu ifadenin h\u00e2kim unsuru olan ihsank\u00e2rl\u0131k kendini muhafaza etmektedir. Esbab dairesinden ifadeye bak\u0131p burada kasdolunan\u0131n Yusuf\u2019u k\u00f6le pazar\u0131ndan al\u0131p iyi bir muameleye kavu\u015fturan M\u0131s\u0131r azizi oldu\u011funu; itikad dairesinden bak\u0131p, M\u0131s\u0131r azizini vesile k\u0131larak k\u00f6le pazar\u0131ndan sayg\u0131 ve sevgi g\u00f6rd\u00fc\u011f\u00fc bir saraya onu koyan Rabb-\u0131 Rah\u00eem oldu\u011fu s\u00f6ylenebilir. Her iki halde de, Yusuf, kendisine yap\u0131lan ihsan\u0131 dile getirmekte; “O benim efendim iken ve bana g\u00fczel bir yer verip g\u00fczelce bakm\u0131\u015fken, ben nas\u0131l ihanet ederim?” demektedir.<\/p>\n
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Demek ki, hayat\u0131 s\u00fcresince sebepleri vesile k\u0131larak Rabbinin kendisine olan ihsanlar\u0131n\u0131 hat\u0131rda tuttu\u011fu \u00f6l\u00e7\u00fcde, insan\u0131n O\u2019nun emrine isyan etmesi zorla\u015fmaktad\u0131r. Zira, “Bir fincan kahvenin k\u0131rk y\u0131l hat\u0131r\u0131 vard\u0131r” darb\u0131meselinin de dikkat \u00e7ekti\u011fi \u00fczere; insan, f\u0131traten, ihsan edene pere\u015fti\u015f eder. \u0130hsana isyanla kar\u015f\u0131l\u0131k vermek insana f\u0131traten a\u011f\u0131r gelmektedir; ve bu bak\u0131mdan, Rabbinin \u00fczerindeki nimet ve ihsan\u0131n\u0131 hat\u0131rda tutma, g\u00fcnah ve isyandan uzak durman\u0131n elveri\u015fli bir vesilesidir.<\/p>\n
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Yusuf\u2019un, \u00fczerindeki ihsan\u0131 zikrettikten sonra “Muhakkak ki, zalimler felah bulmaz” demesi ise, insan\u0131n ihsana isyanla mukabele etme durumunda u\u011frayaca\u011f\u0131 ilah\u00ee ceza ve itaba dikkat \u00e7ekmektedir.<\/p>\n
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Zindanla tehdit edilmesine mukabil, Yusuf\u2019un fitnenin s\u00fcrd\u00fc\u011f\u00fc ve g\u00fcnah\u0131n durmaks\u0131z\u0131n kendisine \u00e7a\u011f\u0131rd\u0131\u011f\u0131 ortam yerine zindan\u0131 tercih etmesi ve Rabbinden bu durumdaki saraya bedel zindan\u0131 istemesi ise, bize \u00fc\u00e7\u00fcnc\u00fc bir ipucu vermektedir. Demek ki, fitne, i\u00e7inde kal\u0131nd\u0131\u011f\u0131 s\u00fcrece, insan\u0131 kayd\u0131rabilir ve sapt\u0131rabilir. Bir fitne ortam\u0131nda zarar ve ziyandan masun kalman\u0131n asl\u00ee bir \u015fart\u0131, fitne ortam\u0131nda daim\u00ee kal\u0131c\u0131 olmamak; olabildi\u011fince, bu fitneden uzak durman\u0131n yollar\u0131n\u0131 bulmakt\u0131r. hirzamana dair, evde olan\u0131n sokakta olandan, oturan\u0131n ayakta durandan, uyuyan\u0131n uyan\u0131k durandan daha hay\u0131rl\u0131 olaca\u011f\u0131n\u0131 bildiren hadis de, her halde bu hususa dikkat \u00e7ekmektedir.<\/p>\n
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Her h\u00e2l\u00fck\u00e2rda, \u015fu deh\u015fetli ahirzaman ortam\u0131nda hususan her y\u00f6nden sald\u0131ran cinsellik g\u00fcnahlar\u0131na kar\u015f\u0131, Yusuf k\u0131ssas\u0131nda ve Yusuf Aleyhisselam \u00f6rne\u011finde, hepimiz i\u00e7in uygulanabilir dersler, devalar ve \u00f6l\u00e7\u00fcler vard\u0131r. \u015eartlar ne kadar feci g\u00f6r\u00fcn\u00fcrse g\u00f6r\u00fcns\u00fcn, Yusuf Aleyhisselam\u0131n maruz kald\u0131\u011f\u0131 \u015fartlar kadar feci de\u011fildir. O halde, \u00e7ok daha deh\u015fetli bir ortamda Yusuf\u2019u yan\u0131lmaktan ve yanmaktan koruyan Rabb-\u0131 Rah\u00eem, kavlen ve fiilen samim\u00ee bir y\u00f6neli\u015fle Kendisinden istersek, elbette bizi de yan\u0131lmaktan ve yanmaktan hal\u00e2s edecektir.<\/p>\n
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Yusuf Aleyhisselam bir kad\u0131n\u0131n ta\u015f\u0131yabilece\u011fi b\u00fct\u00fcn cazibe unsurlar\u0131n\u0131 \u00fczerinde bar\u0131nd\u0131ran Z\u00fcleyha\u2019n\u0131n fitnesinden salim olabildi\u011fine g\u00f6re, cazibelerinin Z\u00fcleyha ile \u00f6l\u00e7\u00fclmesi gene de gayr\u0131kabil olan ahirzaman z\u00fcleyh\u00e2lar\u0131na kar\u015f\u0131 pek\u00e2l\u00e2 imandaki derecemiz nisbetinde bir Yusuf olunabilir.<\/p>\n
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Nitekim, Yusuf\u2019u bir \u00f6rnek olarak ders veren Rabb-\u0131 Rah\u00eem, bu imk\u00e2na dikkat \u00e7ekerek, bizi \u2018m\u00fcmk\u00fcn\u2019 olan\u0131 \u2018v\u00e2ki\u2019 k\u0131lmaya davet etmektedir.<\/p>\n
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\/kitap.asp?book=14<\/p>\n","protected":false},"excerpt":{"rendered":"
27.12.2003 \u2018G\u00dcNAHA SON \u00c7A\u011eRI\u2019NIN YER\u0130N\u0130 g\u00fcnaha sonsuz \u00e7a\u011fr\u0131n\u0131n ald\u0131\u011f\u0131 bir zamanda ya\u015f\u0131yoruz. G\u00fcnah\u0131n hemen her yeri ku\u015fatt\u0131\u011f\u0131 bu ortamda, \u00f6zellikle \u2018cinsellik\u2019le ilgili g\u00fcnahlar bin koldan sald\u0131r\u0131yor. Sokaklar, meydanlar, arabalar, evler, vapurlar, billboard\u2019lar, gazeteler, dergiler, TV\u2019ler, CD\u2019ler, afi\u015fler, reklamlar, filmler, internet, vitrinler, d\u00fc\u011f\u00fcnler, dernekler, sergiler.. derken, hemen her alanda, cinsellik k\u00e2inat\u0131n ve insan\u0131n H\u00e2lik-\u0131 Z\u00fclcel\u00e2linin izin […]<\/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-83763","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n