26.07.2001<\/p>\n
HAYATIN EN a\u00e7\u0131k ger\u00e7eklerinden biri, kurals\u0131z ya\u015fanmad\u0131\u011f\u0131d\u0131r. En ba\u015fta, hayat, bir kural\u0131n meyvesidir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z k\u00e2inat, her zerresiyle, bir \u2018kural\u2019la birlikte vard\u0131r. En k\u00fc\u00e7\u00fck zerreden en b\u00fcy\u00fck galaksilere kadar her bir \u015fey, bir d\u00fczene t\u00e2bidir. T\u00fcm mevcudlar ve t\u00fcm canl\u0131lar, varolu\u015flar\u0131yla, \u2018kural\u2019 denilen evrensel bir ger\u00e7e\u011fin varl\u0131\u011f\u0131n\u0131 f\u0131s\u0131ldar.<\/p>\n
\u00d6te yandan, insan, sair mahluklar\u0131n aksine, duygu ve tutkular\u0131na s\u0131n\u0131r konulmam\u0131\u015f bir canl\u0131d\u0131r. Karn\u0131 doymu\u015f bir aslan, yan\u0131ndan ge\u00e7en en k\u00f6rpe ceylana bile yan g\u00f6zle bakmaz. Bir a\u011fa\u00e7 ihtiyac\u0131 kadar suyu al\u0131r, biraz daha almaya kalkmaz. Oysa insan, had konulmam\u0131\u015f duygular\u0131yla, hep daha fazlas\u0131n\u0131 ister. D\u00fcnyay\u0131 da yutsa, yine tok olmaz. Karn\u0131 doysa, yar\u0131n i\u00e7in saklar. Yar\u0131n i\u00e7in saklasa, \u00f6n\u00fcm\u00fczdeki hafta i\u00e7in biriktirir. \u0130\u015fi aylara, y\u0131llara, \u00e7oluk-\u00e7ocu\u011funa ve sonraki t\u00fcm nesillere kadar uzat\u0131r; durmaks\u0131z\u0131n y\u0131\u011far, durmaks\u0131z\u0131n biriktirir. Duygular\u0131na s\u0131n\u0131r konulmad\u0131\u011f\u0131 i\u00e7in, s\u0131k s\u0131k, di\u011fer insanlar\u0131n hakk\u0131na da g\u00f6z diker. Hatta, di\u011fer t\u00fcm varl\u0131klar\u0131n hukukuna ili\u015fir.<\/p>\n
Dolay\u0131s\u0131yla, bir \u2018kural\u2019\u0131n varl\u0131\u011f\u0131 kadar k\u00fcll\u00ee bir ger\u00e7ek daha vard\u0131r: duygular\u0131na f\u0131traten had konulmayan insan i\u00e7in, onu s\u0131n\u0131rlayan belli kurallar koyma zarureti.<\/p>\n
Bunun alternatifi baz\u0131 insanlar\u0131n ba\u015fka insanlar\u0131n hakk\u0131na sald\u0131rmas\u0131d\u0131r. Hatta, \u015fu as\u0131rda ya\u015fanan ekolojik ve n\u00fckleer fel\u00e2ketlerin a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fi gibi, t\u00fcm canl\u0131lar\u0131n ve t\u00fcm\u00fcyle k\u00e2inat\u0131n varolu\u015funu tehlikeye atmas\u0131d\u0131r.<\/p>\n
\u0130nsan i\u00e7in bir \u2018kural\u2019 koyma gere\u011fi anla\u015f\u0131ld\u0131ktan sonra, kar\u015f\u0131m\u0131za yeni bir soru \u00e7\u0131kar: Kural\u0131 kim koyacak?<\/p>\n
\u0130nsanl\u0131k tarihinin belki de en can al\u0131c\u0131 sorusudur bu. \u0130nsan, tek bir Yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 anlayarak \u2018H\u00fck\u00fcm O\u2019nundur\u2019 mu diyecektir? Yoksa, o Yarat\u0131c\u0131ya ortaklar ko\u015fmas\u0131yla birlikte, kural koymada da ortaklar m\u0131 icad edecektir? Mesel\u00e2, t\u00fcm k\u00e2inatta ge\u00e7erli kurallar\u0131 \u2018tabiat,\u2019 \u2018tesad\u00fcf,\u2019 \u2018zaman\u2019 ve \u2018kuvvetler\u2019e mi mal edecektir? Keza, be\u015fer\u00ee hayatta \u2018ben,\u2019 \u2018toplum,\u2019 \u2018\u00e7a\u011f,\u2019 \u2018ulusal \u00e7\u0131karlar,\u2019 \u2018devletin bekas\u0131\u2019 gibi kural koyucular m\u0131 \u00f6ng\u00f6recektir? Veya, bu unsurlardan sadece birini, mesel\u00e2 kendisini kural koyucu ilan ederek \u2018biricik ben\u2019e mi tapacakt\u0131r? Yahut, kural koyuculuk payesini fa\u015fizm ile devlete, sosyalizm ile i\u015f\u00e7i s\u0131n\u0131f\u0131na, kapitalizm ile sermayedar kesime, aristokrasi ile asillere, milliyet\u00e7ilik ile \u0131rka m\u0131 verecektir?<\/p>\n
Bir b\u00fct\u00fcn olarak insanl\u0131k tarihine \u015fekil veren en can al\u0131c\u0131 hususlardan biri budur. B\u00fct\u00fcn\u00fcyle d\u00fc\u015f\u00fcnce tarihi, ba\u015ftan sona, bu eksende d\u00f6ner durur. Ve d\u00f6n\u00fcp kendi hayat\u0131m\u0131za bakt\u0131\u011f\u0131m\u0131zda, o k\u0131sac\u0131k \u00f6m\u00fcr i\u00e7inde en temel konular\u0131m\u0131zdan biri olarak, yine bu husus \u00e7\u0131kar kar\u015f\u0131m\u0131za.<\/p>\n
\u00d6te yandan, bu sorunun, insan, \u00e2lem ve k\u00e2inat anlay\u0131\u015f\u0131m\u0131z ile do\u011frudan bir ilgisi vard\u0131r.<\/p>\n
\u0130nsan\u0131 kendili\u011finden var olmu\u015f varsayan birinin, kural\u0131 ben koyar\u0131m demesi, herhalde beklenen bir durumdur. Onu var eden devlet ise, kural koyma hakk\u0131 elbette devletindir. Keza var eden \u0131rk ise, kural\u0131 koyan da \u0131rk olacak; yok e\u011fer toplum ise, kural\u0131 toplum koyacakt\u0131r.<\/p>\n
Bu bak\u0131mdan, \u201cKural\u0131 ben koyar\u0131m\u201d diyen bir ki\u015finin, bunu temellendirmesi, yani kendi kendine varoldu\u011funu isbat etmesi gerekir. Keza, \u201cKural\u0131 toplum koyar\u201d diyen birinin varolu\u015funu topluma bor\u00e7lu oldu\u011funu g\u00f6stermesi ka\u00e7\u0131n\u0131lmaz bir zorunluluktur. Var eden ba\u015fka, kural koyan ba\u015fka ise, a\u00e7\u0131k bir \u00e7eli\u015fki s\u00f6zkonusudur.<\/p>\n
En ba\u015fta insan f\u0131trat\u0131, bu \u00e7eli\u015fkiyi berrak bir \u015fekilde ortaya \u00e7\u0131kar\u0131r. Bir anne, kendisi \u00e7ocu\u011funu d\u00f6v\u00fcyorsa bile, ba\u015fkas\u0131n\u0131n en ufak bir fiskesine raz\u0131 olmaz: \u201cSen benim \u00e7ocu\u011fumun terbiyesine kar\u0131\u015famazs\u0131n.\u201d E\u015finin kendisine kulak asmay\u0131p ba\u015fkalar\u0131n\u0131 dinleyerek hareket etmesini normal kar\u015f\u0131layan bir koca yoktur. Sahibi oldu\u011fu fabrikay\u0131, kendisinin g\u00f6revlendirmedi\u011fi birilerinin kendi ak\u0131llar\u0131 uyar\u0131nca y\u00f6netmesine ses \u00e7\u0131karmayan bir patron; memurlar\u0131n\u0131n emri kendinden de\u011fil, ba\u015fkalar\u0131ndan almas\u0131na izin veren bir m\u00fcd\u00fcr hayal bile edilemez.<\/p>\n
\u0130nsanl\u0131k tarihine m\u00fchr\u00fcn\u00fc vuran ve de g\u00fcndelik hayat\u0131m\u0131zda i\u00e7i\u00e7e ya\u015fad\u0131\u011f\u0131m\u0131z b\u00f6ylesi hakimiyet m\u00fccadeleleri bir ger\u00e7e\u011fin alt\u0131n\u0131 \u00e7izer: \u201cMalikiyet kiminse, h\u00e2kimiyet onundur.\u201d Di\u011fer bir deyi\u015fle, bir\u015feye ili\u015fkin kural\u0131, o \u015feyin sahibi koyar.<\/p>\n
\u0130\u015fte bu s\u0131rdan olsa gerek, Kur\u2019\u00e2n sayfalar\u0131 aras\u0131nda, insana s\u0131k s\u0131k sahibi ve maliki hat\u0131rlat\u0131l\u0131r. Tesad\u00fcfen var olmad\u0131\u011f\u0131, onu yapan Biri oldu\u011fu uyar\u0131s\u0131 yap\u0131l\u0131r. Mesel\u00e2 \u015eems s\u00fbresi, g\u00fcne\u015fe, aya, g\u00fcnd\u00fcze, geceye, semaya ve yery\u00fcz\u00fcne dikkat \u00e7ekerek ba\u015flar ve birdenbire insan\u0131n yarat\u0131l\u0131\u015f\u0131na ge\u00e7er. Ba\u015fka bir\u00e7ok s\u00fbrede insana \u2018an\u0131lmaya de\u011fer bir\u015fey de\u011fil\u2019 iken, \u2018de\u011fersiz bir su\u2019dan a\u015fama a\u015fama insan s\u00fbretini al\u0131\u015f\u0131; do\u011fumundan sonra acizler acizi bir vaziyette iken en saf g\u0131dayla besleni\u015fi; keza, bizatih\u00ee y\u00fcr\u00fcmeye ve karn\u0131n\u0131 doyurmaya bile k\u00e2dir de\u011filken hadsiz nimetlere mazhar edili\u015fi s\u0131k s\u0131k vurgulan\u0131r. Kimi \u00e2yetler insana at\u0131ml\u0131k bir sudan yarat\u0131ld\u0131\u011f\u0131n\u0131 unutmama konusunda uyar\u0131da bulunur; kimileri ya\u015flan\u0131p t\u00e2katten d\u00fc\u015f\u00fc\u015f\u00fc ile… Veya bir fel\u00e2ketle kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131nda, \u00e7ar\u00e7abuk unutuverdi\u011fi acziyetini derkedip tir tir titreyi\u015fi ile…<\/p>\n
T\u00fcm bunlar i\u00e7inde, tekrar tekrar, \u015fu soru sorulur: \u201c\u0130nsan ba\u015f\u0131bo\u015f b\u0131rak\u0131laca\u011f\u0131n\u0131 m\u0131 san\u0131r?\u201d<\/p>\n
Cevap bellidir. En k\u00fc\u00e7\u00fck bir sine\u011fi bile bir\u00e7ok hikmetle yaratan, insan\u0131 elbette ba\u015f\u0131bo\u015f b\u0131rakacak de\u011fildir. K\u00e2inat\u0131 \u015feriksiz ve nazirsiz idare eden, elbette insan\u0131 ba\u015fka ellere teslim etmeyecektir.<\/p>\n
M\u00e2lik-i Z\u00fclcel\u00e2l O\u2019dur. M\u00fclk O\u2019nundur. O halde, h\u00fck\u00fcm de O\u2019nun olacak; l\u00e2f olsun diye yaratmad\u0131\u011f\u0131 ve ba\u015f\u0131bo\u015f da b\u0131rakmad\u0131\u011f\u0131 insan i\u00e7in, varedi\u015f amac\u0131 uyar\u0131nca belli kurallar koyacakt\u0131r.<\/p>\n
Nitekim, Kur\u2019\u00e2n, bir yanda insana k\u00e2inat\u0131n m\u00e2likini ve kendi sahibini hat\u0131rlat\u0131rken, \u00f6te yandan kurallar koyar. Bu kurallar\u0131n \u2018\u015fakac\u0131ktan\u2019 konulmad\u0131\u011f\u0131 konusunda da \u00e7ok net uyar\u0131larda bulunur. Gelen emri kulak ard\u0131 eden kimi ge\u00e7mi\u015f kavimlerin ak\u0131betine dikkat \u00e7eker s\u00f6zgelimi. Yahut, \u2018Kural\u0131 ben koyar\u0131m\u2019 diyen Nemrut, K\u00e2run veya Firavun\u2019un h\u00fcsran\u0131yla uyar\u0131r.<\/p>\n
Gelen her bir emir, a\u00e7\u0131k bir iman\u00ee talim de ta\u015f\u0131r. Kur\u2019\u00e2n\u2019la gelen her bir kural, iman\u00ee bir hat\u0131rlatma da y\u00fckl\u00fcd\u00fcr. Mesel\u00e2, duygular\u0131na had konulmayan insan, midesini doldurma pahas\u0131na ona buna sald\u0131rabilir. Oysa Kur\u2019\u00e2n, o midenin ve ona giren nimetlerin Rabbi nam\u0131na konu\u015fur: \u201cYiyiniz, i\u00e7iniz, israf etmeyiniz.\u201d \u0130nsan iki aya\u011f\u0131n\u0131 sokaktan bulmu\u015f de\u011fildir. O ayaklar adi bir\u015fey olup, ba\u015fkalar\u0131nca verilmi\u015f de de\u011fildir. Kur\u2019\u00e2n, aya\u011f\u0131 veren Biri nam\u0131na hitap eder: \u201cYery\u00fcz\u00fcnde b\u00f6b\u00fcrlenerek y\u00fcr\u00fcme.\u201d Kad\u0131nlara daha latif bir hal verilmi\u015ftir. Ama ola ki sahiplenir, ve nefisleri nam\u0131na kullan\u0131rlar. Mesel\u00e2, sair insanlar\u0131 kendilerine r\u00e2m edecek y\u00fcr\u00fcy\u00fc\u015fler icad ederler. Kur\u2019\u00e2n, o latif bi\u00e7imi veren Biri nam\u0131na konu\u015fur: \u201cCahiliye kad\u0131nlar\u0131 gibi, v\u00fccudunun hatlar\u0131n\u0131 belli edecek \u015fekilde y\u00fcr\u00fcme.\u201d Keza, bir kudret harikas\u0131d\u0131r g\u00f6z. B\u00fct\u00fcn bir k\u00e2inat\u0131 k\u00fc\u00e7\u00fck bir noktaya s\u0131\u011fd\u0131r\u0131r, akl\u0131m\u0131z\u0131n \u00f6n\u00fcne koyar. Ama insan o g\u00f6z\u00fc, malikini unutup, nefsine mal edebilir. Kur\u2019\u00e2n, o g\u00f6z\u00fcn sahipsiz olmad\u0131\u011f\u0131n\u0131, insan\u0131n da mal\u0131 olmad\u0131\u011f\u0131n\u0131 hat\u0131rlatarak, g\u00f6z\u00fc veren Biri nam\u0131na konu\u015fur: \u201cG\u00f6z\u00fcn\u00fc kayd\u0131rma.\u201d \u201cG\u00f6z\u00fcn\u00fc haramdan koru.\u201d<\/p>\n
B\u00f6ylesi t\u00fcm emirler, a\u00e7\u0131k bir mesaj ta\u015f\u0131r: Malikiyet kimin ise, h\u00e2kimiyet onundur. M\u00fclk kimin ise, h\u00fck\u00fcm de onundur.<\/p>\n
A\u00e7\u0131k\u00e7as\u0131, b\u00f6ylesi \u00e2yetler bizi ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7eli\u015fkiyi gidermeye davet eder. \u00c7eli\u015fki, m\u00fclk\u00fc ba\u015fkas\u0131na, kural\u0131 bir ba\u015fkas\u0131na vermemizdir. \u0130nsan, ger\u00e7ekten g\u00f6z\u00fcn\u00fcn as\u0131l sahibi ise, onu istedi\u011fi gibi kullan\u0131r\u2014burada bir \u00e7eli\u015fki yoktur. Ama o g\u00f6z ona emaneten verilmi\u015f ise, as\u0131l sahibi ba\u015fkas\u0131 ise, o g\u00f6z\u00fc ancak o M\u00e2lik-i Hakik\u00ee\u2019nin izni ve emri uyar\u0131nca kullanabilir. Emaneten verilmi\u015f olan, as\u0131l sahibi olmad\u0131\u011f\u0131 g\u00f6z\u00fc kendi keyfince kullanamaz\u2014\u00e7eli\u015fki buradad\u0131r. Bu \u00e7eli\u015fkiyi a\u015fman\u0131n ise yaln\u0131zca bir yolu vard\u0131r: g\u00f6z\u00fc, onu verenin veri\u015f amac\u0131na g\u00f6re kullanma.<\/p>\n
\u0130\u015fte Kur\u2019\u00e2n, b\u00fct\u00fcn olarak k\u00e2inat\u0131 yaratan\u0131n, k\u00e2inat i\u00e7inde insan\u0131 yaratan\u0131n ve insana \u2018g\u00f6recek g\u00f6zler\u2019 verenin Allah oldu\u011funu hat\u0131rlat\u0131r; ve i\u015fte o Allah\u2019\u0131n ezel\u00ee kel\u00e2m\u0131 olarak emirler getirir: \u201cG\u00f6zlerini haramdan korusunlar.\u201d<\/p>\n
Bu emirler, bir y\u00f6n\u00fcyle cel\u00e2l y\u00fckl\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc, emre kulak asmayanlar i\u00e7in, \u00e7ok a\u00e7\u0131k tehditler de i\u00e7erir. O emri veren emanet sahibinin her\u015feyden haberdar olan, izzetli, hesab\u0131 \u00e7abucak g\u00f6ren bir Rab oldu\u011funu da bildirir; emrine uymayanlar\u0131 \u2018va\u2019dedilen azab\u2019la m\u00fcjdeler! Ate\u015fin azab\u0131n\u0131 tadaca\u011f\u0131 g\u00fcn konusunda uyar\u0131r.<\/p>\n
\u00d6te yandan, cel\u00e2l y\u00fckl\u00fc bu emirler, bir cemal de i\u00e7erir. Onlar, mesel\u00e2 \u015fu azametli g\u00f6ky\u00fcz\u00fcn\u00fc \u00fcrpertici ama son derece g\u00fczel bir manzara s\u00fbretinde g\u00f6z\u00fcm\u00fcze arzeden; da\u011flar\u0131n ve da\u011f gibi dalgalar\u0131n azameti i\u00e7inde e\u015fsiz bir g\u00fczellik ve son derece hayat\u00ee faydalar derceden bir Rabbin emirleridir. Dolay\u0131s\u0131yla, nefse a\u011f\u0131r gelen t\u00fcm bu emirler, esasen insan i\u00e7indir. Hatta, nefsin t\u00fcm duygular \u00fczerindeki tahakk\u00fcm\u00fcn\u00fc k\u0131rd\u0131\u011f\u0131 halde, nefsin de hayr\u0131nad\u0131r. Zira \u015fefkat haddi a\u015fm\u0131\u015f bir h\u0131rs\u0131za seyirci kalmay\u0131 de\u011fil; \u2018Vazge\u00e7, haddini bil. Cezadan kurtul\u2019 diye uyarmay\u0131 gerektirir.<\/p>\n
Kur\u2019\u00e2n\u2019da yer alan t\u00fcm emirlerin hem cel\u00e2l, hem de cemal bar\u0131nd\u0131ran bir muhtevas\u0131 vard\u0131r.<\/p>\n
Kur\u2019\u00e2n\u00ee emirlerden \u00f6zellikle biri ise, a\u00e7\u0131k-sa\u00e7\u0131kl\u0131\u011f\u0131n kol gezdi\u011fi, \u00e7\u0131plak bacaklar kar\u015f\u0131s\u0131nda ak\u0131llar\u0131n ba\u015ftan gitti\u011fi, hayas\u0131zca g\u00f6zler \u00f6n\u00fcne serilen v\u00fccut hatlar\u0131 kar\u015f\u0131s\u0131nda kalblerin nefislere esir edildi\u011fi bir vasatta, ak\u0131l, kalb ve ruhuna ra\u011fmen g\u00f6zlerini adi bir r\u00f6ntgenci durumuna d\u00fc\u015f\u00fcren bizler i\u00e7in manidar dersler ta\u015f\u0131r:<\/p>\n
\u201cM\u00fc\u2019min erkeklere s\u00f6yle: G\u00f6zlerini harama kapas\u0131nlar, \u0131rzlar\u0131n\u0131 da korusunlar. \u00c7\u00fcnk\u00fc bu, kendileri i\u00e7in daha temiz bir davran\u0131\u015ft\u0131r. \u015e\u00fcphesiz Allah onlar\u0131n yapmakta olduklar\u0131ndan haberdard\u0131r.\u201d<\/p>\n
Bu \u00e2yetin ard\u0131ndan, han\u0131mlara y\u00f6nelik bir \u00e2yet gelir. Bu \u00e2yette de, her iki emir tekrarlan\u0131r.<\/p>\n
Her iki \u00e2yetin ba\u015flang\u0131\u00e7 hitab\u0131 manidard\u0131r: \u2018M\u00fc\u2019min erkeklere s\u00f6yle…\u2019 \u2018M\u00fc\u2019mine kad\u0131nlara s\u00f6yle…\u2019<\/p>\n
A\u00e7\u0131k\u00e7as\u0131, iki \u00e2yet de \u2018iman\u2019 vurgusu ta\u015f\u0131r. Devamla gelen emre uyman\u0131n \u2018iman\u2019la ilgisini a\u00e7\u0131k\u00e7a g\u00f6zler \u00f6n\u00fcne seren bir vurgudur bu. Her iki \u00e2yet, \u2018g\u00f6z\u00fcn\u00fc haramdan koruma\u2019n\u0131n ancak m\u00fc\u2019min i\u00e7in s\u00f6zkonusu oldu\u011funu; onun da bunu iman\u0131 derecesinde ba\u015farabilece\u011fini ihsas eder. Saniini ve Sahibini tan\u0131mayan biri, g\u00f6z\u00fcn kendisine Rabbi taraf\u0131ndan verilmi\u015f bir emanet oldu\u011funu hi\u00e7 mi hi\u00e7 tan\u0131maz. G\u00f6z\u00fc emanet olarak tan\u0131mayan biri, elbette, onu emanet sahibinin emir ve izni dairesinde kullanma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fc de derketmez. Bunu derketmeyen biri, elbette, aksi halde emanete h\u0131yanet edece\u011fini de d\u00fc\u015f\u00fcnmez. Sonu\u00e7 olarak, b\u00f6yle birinin g\u00f6z\u00fcn\u00fc haramdan korumas\u0131 s\u00f6zkonusu olamaz.<\/p>\n
Ayn\u0131 \u015fekilde, bir Yarat\u0131c\u0131ya inand\u0131\u011f\u0131 halde, o inanc\u0131 hayat\u0131na ta\u015f\u0131mayan; yaln\u0131zca kendini darda hissetti\u011fi anlarda bir \u2018emniyet s\u00fcbab\u0131\u2019 veya bir \u2018yedek lastik\u2019 olarak o imana m\u00fcracaat eden bir gaflet ehli de bu emre kulak asmayacakt\u0131r. \u0130stese bile, asamayacakt\u0131r. \u00c7\u00fcnk\u00fc, i\u00e7 d\u00fcnyas\u0131n\u0131 her daim o Yarat\u0131c\u0131n\u0131n huzurunda olma \u015fuuruyla diri ve uyan\u0131k k\u0131lmayan biri, vitesi bo\u015falm\u0131\u015f bir araba yahut d\u00fcmensiz bir kay\u0131k misalidir. E\u011fime ve ak\u0131nt\u0131ya uyar, nefis ve hevas\u0131 onu nereye s\u00fcr\u00fcklerse, oraya sapar. Vicdan\u0131 onu Yarat\u0131c\u0131n\u0131n emri ve de \u00e2hiret konusunda uyarsa bile, bunun bir faydas\u0131 olmaz. \u00c7\u00fcnk\u00fc, \u00e2hiret o gaflet \u00e2n\u0131nda \u00e7ok uzaklarda g\u00f6z\u00fck\u00fcr. Oysa, \u00f6n\u00fcnde nefsinin i\u015ftihas\u0131n\u0131 kabartan bir manzara vard\u0131r. Ve nefis tam bir miyoptur; yaln\u0131z \u00f6n\u00fcndekini g\u00f6r\u00fcr. \u0130leriyi g\u00f6rmez, \u00e2hireti d\u00fc\u015f\u00fcnmez.<\/p>\n
Ayn\u0131 \u015fekilde, bir Yarat\u0131c\u0131ya inanan, ama onu esma-i h\u00fcsnas\u0131yla tan\u0131mayan biri de bu emri uygulamakta zorlukla kar\u015f\u0131la\u015facakt\u0131r. S\u00f6zgelimi o Yarat\u0131c\u0131y\u0131 Hak\u00eem ismiyle tan\u0131mayan; her bir mevcuda bir\u00e7ok hikmetler y\u00fckledi\u011fini; mesel\u00e2 bir ele veya bir a\u011faca binlerce vazife g\u00f6rd\u00fcrd\u00fc\u011f\u00fcn\u00fc bilmeyen biri, o emirde de hikmet g\u00f6rmeyecektir. G\u00f6rmedi\u011fi i\u00e7in de, o hikmetli emre r\u00e2m olmayacakt\u0131r.<\/p>\n
Keza, mesel\u00e2 Rah\u00eem ve Hann\u00e2n ismini tan\u0131mayan biri de bu emre uymakta zorlanacakt\u0131r. K\u00e2inat, her bir mevcuduyla, k\u00fcll\u00ee bir rahmet ve \u015fefkat hakikatini f\u0131s\u0131ldar. Her \u00e2ciz, acziyetine mukabil, e\u015fsiz bir merhamet ve \u015fefkatle doyurulur\u2014her\u015feye, en halis, en safi, ihtiyac\u0131na en uygun r\u0131zk\u0131 haz\u0131rlayan e\u015fsiz bir Rahman-\u0131 Rah\u00eem\u2019dir O. Hem, acziyetin b\u00fcy\u00fckl\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcs\u00fcnde, muhatap olunan merhamet ve \u015fefkat de ziyadele\u015fir. Bebekler ve yavrular, bunun en a\u00e7\u0131k \u00f6rne\u011fidir. B\u00f6ylesi bir merhamet sahibi, elbette, e\u015fsiz bir p\u0131rlantay\u0131 demirciler \u00e7ar\u015f\u0131s\u0131nda hurda fiyat\u0131na satmaya kalk\u0131\u015fan insan\u0131 rahmeti ve \u015fefkati gere\u011fi uyar\u0131r. Ona verdi\u011fi g\u00f6z\u00fcn ne kadar da de\u011ferli oldu\u011funu; onu harama kayd\u0131rman\u0131n benzersiz bir elmas\u0131 basit bir cam par\u00e7as\u0131, e\u015fsiz bir m\u00fccevheri bir hurda demir yerine koymak anlam\u0131na geldi\u011fini bildirir. Oysa, o g\u00f6z, haramdan uzak k\u0131l\u0131nsa, Rabbi nam\u0131na bakaca\u011f\u0131 say\u0131s\u0131z g\u00fczelli\u011fin yan\u0131nda, yine Rabbi nam\u0131na kendi hel\u00e2line de bakacakt\u0131r. Ama, bu hel\u00e2l-haram, bu emir-nehiy dengesi i\u00e7inde g\u00f6z\u00fcn Sanii ve Sahibi her zaman hat\u0131rda olacakt\u0131r. \u00c7i\u00e7e\u011fe de baksa, e\u015fine de baksa, bak\u0131\u015f\u0131n\u0131 emr-i ilah\u00ee belirledi\u011fi s\u00fcrece, O\u2019nu hat\u0131rda tutarak, O\u2019nun nam\u0131na, O\u2019nun sanat\u0131n\u0131 takdir ve tefekk\u00fcr hesab\u0131na bakm\u0131\u015f olacakt\u0131r. O g\u00f6z, b\u00fct\u00fcn k\u00e2inat\u0131 say\u0131s\u0131z hikmet ve g\u00fczellikler i\u00e7inde yaratan bir Rabbe nisbetle e\u015fsiz bir de\u011fer kazanacak; otuz senede s\u00f6nmeye y\u00fcz tutan basit bir et par\u00e7as\u0131 h\u00fckm\u00fcnde olmayacakt\u0131r. Ki, her\u015feye g\u00fcc\u00fc yeten bir Kad\u00eer-i Rah\u00eem, verdi\u011fi g\u00f6z\u00fc O\u2019nun nam\u0131na kullanan bir kuluna, b\u00fct\u00fcn o san\u2019atl\u0131 yarat\u0131\u015f\u0131ndaki say\u0131s\u0131z g\u00fczelli\u011fi O\u2019nun nam\u0131na tema\u015fa etmesi i\u00e7in, ebed\u00ee cennetlere l\u00e2y\u0131k g\u00f6zler de verir! Buna muktedirdir.<\/p>\n
\u00d6te yandan, o emrin sahibini Rahman, Rah\u00eem ve Hann\u00e2n isimleriyle tan\u0131mayan biri, t\u00fcm bu anlamlardan uzak olacakt\u0131r. Emrin i\u00e7erdi\u011fi rahmet ve \u015fefkati g\u00f6remedi\u011fi i\u00e7in de ya emre zoraki uymaya \u00e7al\u0131\u015facak; a\u00e7\u0131k\u00e7as\u0131, pek de uyamayacakt\u0131r.<\/p>\n
Bu bak\u0131mdan, her iki \u00e2yet, daha en ba\u015fta \u2018m\u00fc\u2019min erkekler\u2019 ve \u2018m\u00fc\u2019mine kad\u0131nlar\u2019 tan\u0131m\u0131yla, meselenin kilidini a\u00e7m\u0131\u015f olur. Ger\u00e7i \u00e7o\u011fu kez bu kilit nokta g\u00f6z\u00fcm\u00fczden ka\u00e7ar. O y\u00fczden, kap\u0131y\u0131 zorlayarak a\u00e7maya \u00e7al\u0131\u015f\u0131r\u0131z. A\u00e7amad\u0131\u011f\u0131m\u0131z, gelen emre l\u00e2y\u0131k\u0131nca uymay\u0131 ba\u015faramad\u0131\u011f\u0131m\u0131z i\u00e7in de, i\u00e7imizi hem su\u00e7luluk, hem de \u00fcmitsizlik duygusu kaplar. Oysa, daha en ba\u015ftaki iman anahtar\u0131na hakk\u0131n\u0131 versek, gerisi \u00e7ok kolay gelecektir\u2014t\u0131pk\u0131, bir emir vahyolundu\u011funda, teredd\u00fcts\u00fcz uyan sahabiler gibi. Sahabilerin emri duymalar\u0131 ile emre uymalar\u0131 aras\u0131nda, bizim ya\u015fad\u0131\u011f\u0131m\u0131z gibi uzun zaman fas\u0131lalar\u0131 olmad\u0131\u011f\u0131 bilinen bir v\u00e2k\u0131ad\u0131r. \u00c7\u00fcnk\u00fc, onlar Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019in verdi\u011fi iman dersini, Resul-i Ekrem\u2019in (a.s.m.) sundu\u011fu marifetullah ve muhabbetullah talimini hakk\u0131yla \u00f6z\u00fcmsemi\u015flerdir. Vahiyle gelen her emri, t\u00fcm \u00e2lemleri ve insan\u0131 yaratan; hikmeti, rahmeti, \u015fefkati ve kudreti sonsuz; b\u00fct\u00fcn g\u00fczel isimler O\u2019nun olan bir Rabb-\u0131 Rah\u00eem\u2019den bildikleri i\u00e7in, teslimiyette ne bir teredd\u00fct, ne bir gev\u015feme, ne bir zorluk g\u00f6stermi\u015flerdir.<\/p>\n
Hem, o emri veren, insan\u0131 bu f\u0131tratla yaratand\u0131r. \u0130nsan i\u00e7in en f\u0131tr\u00ee ve en uygun hali, F\u00e2t\u0131r-\u0131 Hak\u00eem\u2019den ba\u015fka kim bilebilir? Kim o f\u0131trat\u0131 verenin \u00fcst\u00fcnde s\u00f6z s\u00f6yleyebilir?<\/p>\n
F\u00e2t\u0131r-\u0131 Hak\u00eem, bu emriyle, bizi f\u0131trat\u0131m\u0131z\u0131n gere\u011fi olan bir duruma davet eder. G\u00f6z\u00fcn\u00fc haramdan sak\u0131nmama, her \u00f6n\u00fcne gelene bakma, f\u0131tratla \u00e7eli\u015fen bir durumdur. \u00c7\u00fcnk\u00fc, insana verilmi\u015f hadsiz duygular\u0131 tek bir duygunun emrine verir. \u0130radesini h\u00fck\u00fcms\u00fcz b\u0131rak\u0131r. \u015eu \u00e7a\u011fda \u00f6rnekleri \u00e7ok a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, b\u00fct\u00fcn hayat\u0131n\u0131, b\u00fct\u00fcn d\u00fcnyas\u0131n\u0131 ve b\u00fct\u00fcn d\u00fc\u015f\u00fcncesini u\u00e7kurunun hizmetine veren insan bozmas\u0131 ki\u015filikler ortaya \u00e7\u0131kar\u0131r. Nitekim, bug\u00fcn nice g\u00f6z harama bakarken, nice el, nice dil, nice ak\u0131l, nice ayak, nice h\u00e2f\u0131za da ona e\u015flik etmektedir. Biraraya geldikleri anlar\u0131, g\u00f6rd\u00fckleri haram manzaralar\u0131n s\u00f6z\u00fcn\u00fc ederek ge\u00e7iren; yaln\u0131z kald\u0131klar\u0131 zaman\u0131 da yine o haram manzaralar\u0131n hayaliyle harcayan nice insan mevcuttur. Nice g\u00f6zler, nice ak\u0131llar, nice \u00f6m\u00fcrler bu yolda heder olup gitmektedir. O kadar ki, bu ruh hali i\u00e7inde, g\u00f6rd\u00fc\u011f\u00fc her insan\u0131 yaln\u0131z madd\u00ee bir s\u00fbrete indirgeyen, hatta o madd\u00ee s\u00fbretin de yaln\u0131zca belli k\u0131s\u0131mlar\u0131na bakan maraz\u00ee ki\u015filikler ortadad\u0131r. Ba\u015fka bir ama\u00e7la s\u00f6ylenen s\u00f6zlerden dahi cinsel \u00e7a\u011fr\u0131\u015f\u0131mlar \u00e7\u0131karan marazi tipler mevcuttur.<\/p>\n
G\u00f6zlerin harama kaymas\u0131n\u0131n, iman\u00ee bir zaaf\u0131n eseri olup bu zaaf\u0131 giderek beslemesinin yan\u0131 s\u0131ra, insan\u0131 insanl\u0131ktan sukut ettiren b\u00f6yle bir boyutu da vard\u0131r. \u0130nsan\u0131, b\u00fct\u00fcn k\u00e2inat\u0131 ihata edecek duygu ve kabiliyetlerle donanm\u0131\u015f oldu\u011fu halde, her\u015feyini u\u00e7kurunu hasrettiren; kar\u015f\u0131 cinsten olan insanlar\u0131 da yaln\u0131z belli organlardan ibaret g\u00f6steren; \u2018insan\u2019 tarifini bu denli baya\u011f\u0131la\u015ft\u0131ran bir y\u00f6n\u00fc vard\u0131r. Bu halin aile ve toplum hayat\u0131nda getirdi\u011fi olumsuzluklar ise, i\u015fin ayr\u0131 bir y\u00f6n\u00fcd\u00fcr.<\/p>\n
Bu a\u00e7\u0131dan asl\u0131nda t\u00fcm insanlar\u0131 ilgilendiren bu konuda Kur\u2019\u00e2n neden yaln\u0131zca \u2018m\u00fc\u2019minler\u2019i muhatap almaktad\u0131r? \u00c7\u00fcnk\u00fc, insan ancak iman\u0131n\u0131n derecesi nisbetinde bu emrin i\u00e7eri\u011fini anlayabilir. Ancak iman\u0131 derecesinde, g\u00f6z\u00fcn\u00fc Rabbinin yaratt\u0131\u011f\u0131 g\u00fczellikleri Rabbi nam\u0131na ve Rabbinin izni uyar\u0131nca kullanma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fc kavrayabilir. Ancak iman\u0131 ile, g\u00f6z\u00fcn\u00fc nefsin elinde adi bir r\u00f6ntgenci k\u0131lan her tavr\u0131n emanete h\u0131yanet anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 bilebilir.<\/p>\n
Ve ayr\u0131ca, insan ancak iman\u0131 derecesinde g\u00f6z\u00fcn\u00fc haramdan koruma iradesi g\u00f6sterebilir.<\/p>\n
Yoksa, her insan\u0131n hayat\u0131nda, imandan nasiplenmeyen en iradeli, en mert ve makamca en y\u00fcksek insanlar\u0131n bile g\u00f6z\u00fcn\u00fcn \u00f6n\u00fcne bir haram ili\u015fti\u011finde nas\u0131l basitle\u015fti\u011fine dair nice haf\u0131za kayd\u0131 vard\u0131r.<\/p>\n
Her iki \u00e2yetle gelen \u2018g\u00f6z\u00fcn\u00fc haramdan koruma\u2019 emrinin manidar bir ve\u00e7hesi de, \u00f6ncelikle i\u00e7e d\u00f6n\u00fck bir \u00e7abay\u0131 emrediyor olmas\u0131d\u0131r. Gerek m\u00fc\u2019min erkeklere, gerek m\u00fc\u2019mine kad\u0131nlara s\u00f6ylenen ilk s\u00f6z \u201cG\u00f6z\u00fcn\u00fcz \u00f6n\u00fcne gelen haramlar\u0131 ortadan kald\u0131r\u0131n\u201d de\u011fildir: \u201cSen g\u00f6z\u00fcn\u00fc koru.\u201d<\/p>\n
Bu, Kur\u2019\u00e2n\u2019\u0131n \u00f6nceli\u011fi insana veren, d\u00fc\u011f\u00fcm\u00fc fertlerde \u00e7\u00f6zen genel \u00fcslubunun manidar bir yans\u0131mas\u0131d\u0131r. \u00c7\u00fcnk\u00fc, problemin k\u00f6k\u00fc, \u2018d\u0131\u015f d\u00fcnya\u2019da de\u011fil; i\u00e7imizdedir. \u0130\u00e7 d\u00fcnyas\u0131 muhkem, iman kalesi sa\u011flam olan biri, t\u00fcm d\u00fcnya haram tablolarla dolu olsa bile, sars\u0131l\u0131p sapmayacakt\u0131r. D\u0131\u015f d\u00fcnyada nice haram mevcut olsa bile, iman\u0131n i\u00e7erdi\u011fi haya, \u015fuur ve uyan\u0131kl\u0131k hali i\u00e7inde, Rabbinin huzurunda oldu\u011fundan gaflet edip, kendini pazarlayan s\u00fcfl\u00eelerin pe\u015fine d\u00fc\u015fmeyecektir. Hayas\u0131, edebi, sabr\u0131 ve sebat\u0131 buna izin vermeyecektir.<\/p>\n
Nitekim, Yusuf (a.s.) k\u0131ssas\u0131, bunun bir \u00f6rne\u011fidir. \u00d6n\u00fcnde kendini t\u00fcm zinetleriyle sunan bir d\u00fcnyalar g\u00fczeli kar\u015f\u0131s\u0131nda, Yusuf\u2019un tavr\u0131, g\u00f6z\u00fcn\u00fc ve s\u0131rt\u0131n\u0131 d\u00f6nmek olmu\u015ftur. Yusuf aleyhissel\u00e2m, Kur\u2019\u00e2n\u2019da \u00f6vg\u00fcyle aktar\u0131lan bu haliyle, t\u00fcm insanl\u0131\u011fa \u015fu dersi vermektedir: \u0130nsan, e\u011fer \u2018g\u00f6z\u00fcn\u00fcn sahibi\u2019ni tan\u0131r ve O\u2019nun emrini hakk\u0131yla bilirse, en \u2018ba\u015ftan \u00e7\u0131kart\u0131c\u0131\u2019 manzara bile onu ba\u015ftan \u00e7\u0131kartamaz.<\/p>\n
Zaten, Yusuf k\u0131ssas\u0131n\u0131n bir \u00f6rne\u011fini olu\u015fturdu\u011fu t\u00fcm peygamber k\u0131ssalar\u0131, g\u00fcn gelip koca bir toplumu kendi yolunun yolcusu k\u0131lan nebilerin, yola tek ba\u015f\u0131na koyulduklar\u0131n\u0131 a\u00e7\u0131k a\u00e7\u0131k ortaya koymaktad\u0131r. Her bir nebi, f\u0131tratlar\u0131n bozuldu\u011fu, Allah\u2019\u0131n ve \u00e2hiretin unutuldu\u011fu, insanlar\u0131n nefislerinin istedi\u011fi gibi davrand\u0131\u011f\u0131 bir ortamda gelmi\u015flerdir. Ortam onlar\u0131 de\u011fi\u015ftirmemi\u015f, bozulmu\u015f bir ortamda birer iman abidesi olarak sars\u0131lmadan kalm\u0131\u015f; sergiledikleri iman\u00ee \u015fuur ve irade ile onlar ortam\u0131 de\u011fi\u015ftirmi\u015flerdir.<\/p>\n
Ortada bir \u2018haram\u2019 varsa, bundan uzak durman\u0131n as\u0131l yolu, o haram\u0131 kald\u0131rmaktan de\u011fil, kendini o harama kar\u015f\u0131 korumaktan ge\u00e7er. Tepeden inme halledilmi\u015f hi\u00e7bir \u015fer hali yoktur. O takdirde belki \u015fer zahiren ortadan kalkmakta, yeralt\u0131na \u00e7ekilmekte, ama i\u00e7ten i\u00e7e, alttan alta varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir. Aslolan, sokak manzaralar\u0131na el atmak de\u011fil, g\u00f6zlerimizi bu \u2018haram\u2019lardan korumam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lan bir iman\u00ee donan\u0131ma ula\u015fmakt\u0131r. Bu yol di\u011ferine g\u00f6re daha zor ve uzun g\u00f6z\u00fck\u00fcr. Oysa k\u0131sa ve kolay olan, i\u015fte bu yoldur. Di\u011ferinde yaln\u0131zca \u2018g\u00f6r\u00fcnt\u00fc\u2019 kurtar\u0131lmakta; hastal\u0131k sat\u0131h alt\u0131nda \u00f6ylece kalmaktad\u0131r. Yusuf misali bir iman\u00ee donan\u0131ma eri\u015fip Rabbin emaneti olan g\u00f6zleri Rabbin r\u0131zas\u0131na uygun bir \u015fekilde kullan\u0131p \u2018haram\u2019dan koruma cehdiyle ya\u015fan\u0131rsa, haram t\u00fcm d\u00fcnyada kol gezse dahi, g\u00f6zler ondan sak\u0131nacakt\u0131r.<\/p>\n
Kald\u0131 ki, haram manzaralar esasen g\u00f6zlerin harama bakmaya talip oldu\u011fu bir ortamda arz edilir. Z\u00fcleyha\u2019y\u0131 hidayete getiren, Yusuf\u2019un onun sergiledi\u011fi harama kar\u015f\u0131 g\u00f6z\u00fcn\u00fc sak\u0131nmas\u0131 de\u011fil midir? Mesel\u00e2 kad\u0131n \u00e7\u0131plakl\u0131\u011f\u0131n\u0131 ele alal\u0131m: Erkekler iman\u00ee bir \u015fuura eri\u015fip g\u00f6z\u00fcn\u00fc haramdan korudu\u011funda, hangi kad\u0131n a\u00e7\u0131l\u0131p sa\u00e7\u0131larak soka\u011fa \u00e7\u0131kar? Onun soka\u011fa o vaziyette \u00e7\u0131k\u0131\u015f\u0131n\u0131n ard\u0131ndaki d\u00fcrt\u00fc, g\u00f6z\u00fcn\u00fc haramdan korumayan erkekler taraf\u0131ndan zinetlerine bak\u0131lmas\u0131 de\u011fil midir? Demek, m\u00fc\u2019min erkekler g\u00f6zlerini haramdan korudu\u011funda, kad\u0131nlar\u0131n a\u00e7\u0131l\u0131p sa\u00e7\u0131lmamas\u0131 yolunda en temelli ad\u0131m da at\u0131lm\u0131\u015f olmaktad\u0131r.<\/p>\n
Bu bak\u0131mdan, tesett\u00fcr emrinin, \u2018m\u00fc\u2019min erkekler\u2019in g\u00f6z\u00fcn\u00fc haramdan sak\u0131nmas\u0131n\u0131 emreden \u00e2yetin ard\u0131ndan gelmesi elbette manidard\u0131r.<\/p>\n
Nur s\u00fbresinin 30. \u00e2yeti, m\u00fc\u2019min erkeklere \u2018g\u00f6zlerini haramdan sak\u0131nma\u2019y\u0131 emrettikten sonra, ikinci bir emir daha verir: \u201cferclerini [\u0131rzlar\u0131n\u0131] koruma.\u201d Bu da, manidar bir husustur. Zira, ferclerin zinaya d\u00fc\u015fmesinin ilk basama\u011f\u0131, g\u00f6zlerin harama bak\u0131\u015f\u0131d\u0131r. G\u00f6z harama kayd\u0131\u011f\u0131nda, irade h\u00fck\u00fcms\u00fcz kalm\u0131\u015f ve ak\u0131l nefsin \u00e7ekim alan\u0131na girmi\u015f demektir. G\u00f6z\u00fc harama kayd\u0131ran nefis, bu haram yolculuk nihayete ula\u015fmadan teskin olmayacakt\u0131r. G\u00f6z\u00fc Rabbinin emaneti bilip \u00f6ylece kullanmaktan uzakla\u015fman\u0131n varaca\u011f\u0131 yer, fercin de, Rabbin emaneti oldu\u011fundan gafletle, bir zina aleti derekesine d\u00fc\u015f\u00fcr\u00fclmesidir. \u0130sra s\u00fbresindeki \u201cZinaya yakla\u015fmay\u0131n\u201d emrinin de dikkat \u00e7ekti\u011fi gibi, t\u00fcm \u015fehvan\u00ee \u015feylerde en kritik husus, yakla\u015fmakt\u0131r. Nefsin ho\u015funa giden, \u015fehveti kabartan hususlarda, bir e\u015fik noktas\u0131 vard\u0131r: o ge\u00e7ildi mi, gerisi \u00e7orap s\u00f6k\u00fc\u011f\u00fc gibi gelir. Mesel\u00e2, a\u00e7\u0131k bacaklara bakan bir g\u00f6z, onunla yetinmez, daha fazlas\u0131n\u0131n izini s\u00fcrer. Daha fazlas\u0131na eri\u015ftik\u00e7e, teskin olmak bir yana, daha da azg\u0131nla\u015f\u0131r. Ard\u0131ndan, hayal ve heves gibi duygular\u0131n da tahrikiyle, \u2018zina\u2019 gibi bir son dura\u011fa do\u011fru h\u0131zla yol al\u0131r. \u00c7\u00fcnk\u00fc, \u2018g\u00f6z\u00fc haramdan korumama\u2019 gibi e\u015fiklerde, art\u0131k iradeyi devre d\u0131\u015f\u0131 b\u0131rakan, insan\u0131 kalben ve vicdanen istemese bile g\u00fcnah\u0131n son kertesine s\u00fcr\u00fckleyen \u015feytan\u00ee bir \u00e7ekim vard\u0131r. Sonu\u00e7ta, bug\u00fcn g\u00f6z\u00fcn\u00fc haramdan sak\u0131nmayan, yar\u0131n fercini de koruyamaz. Nitekim, bir b\u00fct\u00fcn olarak \u015fu \u00e7a\u011f ve \u015fu toplum, bunun a\u015fik\u00e2r \u00f6rnekleriyle doludur. \u00d6te yandan, g\u00f6z haramdan sak\u0131nd\u0131\u011f\u0131nda, ferc de harama bula\u015fmayacakt\u0131r.<\/p>\n
Rabbimizin, \u00f6ncelikle \u2018g\u00f6z\u00fcn\u00fc haramdan sak\u0131nma\u2019y\u0131 emredi\u015finde, \u015fu \u00e7a\u011fda ve \u015fu toplumda bilfiil g\u00f6zlenen bir boyut daha vard\u0131r.<\/p>\n
Son bir as\u0131r i\u00e7inde, gazete ve dergi sayfalar\u0131, sinema filmleri, TV programlar\u0131 ile insanlar\u0131n giyimleri ve ya\u015fay\u0131\u015flar\u0131 aras\u0131nda, \u015f\u00f6yle bir ba\u011flant\u0131 kar\u015f\u0131m\u0131za \u00e7\u0131kar: B\u00fct\u00fcn sefahet, rezalet ve m\u00fcstehcenlikler, ilk olarak dar bir kesimde kendini ifade imk\u00e2n\u0131 bulmu\u015ftur. Bu kesim ya \u2018sosyete\u2019dir, ya \u2018sanat\u00e7\u0131\u2019lar z\u00fcmresidir, yahut her ikisidir. Bu dar z\u00fcmre i\u00e7inde dahi, herkes ayn\u0131 a\u00e7\u0131k-sa\u00e7\u0131kl\u0131\u011f\u0131 ayn\u0131 anda irtikap etmez. Bir baloya o g\u00fcne dek kimsenin giymedi\u011fi kadar a\u00e7\u0131k bir k\u0131yafetle gelen bir sosyete kad\u0131n\u0131, belki ilk anda yad\u0131rgan\u0131r; ama bir e\u015fik a\u015f\u0131lm\u0131\u015f olur. \u0130\u00e7inde b\u00f6ylesi bir meyil olanlar, \u2018yap\u0131labilir\u2019 oldu\u011funu g\u00f6r\u00fcr ve yapma cesaretini\u2014daha do\u011frusu c\u00fcr\u2019etini\u2014bulurlar. Dar kesimde sergilenen bir a\u015f\u0131r\u0131l\u0131k, gazete ve dergi sayfalar\u0131yla umuma arzedilir. Di\u011fer yandan, film karelerine de benzer dozajda bir a\u015f\u0131r\u0131l\u0131k ta\u015f\u0131n\u0131r. Bu \u2018kitle ileti\u015fim ara\u00e7lar\u0131\u2019yla s\u00f6zkonusu a\u015f\u0131r\u0131l\u0131\u011f\u0131 seyreden toplum, g\u00f6re g\u00f6re, zaman i\u00e7inde bunu \u2018kan\u0131ksar.\u2019 \u0130lk anda ahl\u00e2ks\u0131zl\u0131k olarak g\u00f6r\u00fcp tepki verdi\u011fi \u015fey, g\u00f6re g\u00f6re \u2018normal\u2019le\u015fir. Normalle\u015fince, kendisi de \u00f6yle yapar. Bu esnada, s\u00f6z\u00fcn\u00fc etti\u011fimiz dar kesimde daha ileri bir a\u015f\u0131r\u0131l\u0131k sergilenmekte; o, bu kez ona tepki vermektedir. Ama \u00fc\u00e7-be\u015f y\u0131l sonra, g\u00f6re g\u00f6re onu da \u2018normal\u2019 g\u00f6r\u00fcr hale gelip, sonunda uygulayacakt\u0131r.<\/p>\n
Nitekim, \u2018g\u00f6z\u00fcn\u00fc haramdan sak\u0131nmayan,\u2019 kural koyuculuk makam\u0131na \u2018\u00e7a\u011f\u2019\u0131, \u2018toplum\u2019u ve \u2018kendi\u2019ni de oturtan insanlar\u0131n \u00fc\u00e7-be\u015f y\u0131l sonra nas\u0131l giyinip nas\u0131l dola\u015faca\u011f\u0131n\u0131 bug\u00fcn\u00fcn filmlerinden, sosyete sayfalar\u0131ndan, sanat\u00e7\u0131 kost\u00fcmlerinden, TV sunucular\u0131n\u0131n k\u0131yafetinden.. \u00e7\u0131karmak m\u00fcmk\u00fcnd\u00fcr. Bakan kan\u0131ksar, kan\u0131ksayan normal g\u00f6r\u00fcr, normal g\u00f6ren uygular!<\/p>\n
Y\u00fczy\u0131l \u00f6nce tiyatro \u0130sl\u00e2m topraklar\u0131na girdi\u011finde, artistler yaln\u0131zca boynu a\u00e7\u0131kta b\u0131rakan bir t\u00fcrbanla sahneye \u00e7\u0131km\u0131\u015flard\u0131r. G\u00f6re g\u00f6re bu tarza al\u0131\u015f\u0131lm\u0131\u015f; boynun a\u00e7\u0131kta kalmas\u0131 tesett\u00fcr emrine ayk\u0131r\u0131 oldu\u011fu halde, \u2018g\u00f6z\u00fc haramdan koruma\u2019 emri \u00e7i\u011fnendi\u011fi i\u00e7in, bu noktadaki hassasiyet a\u015f\u0131nm\u0131\u015ft\u0131r. Ard\u0131ndan t\u00fcrban da at\u0131larak sa\u00e7lar tamamen a\u00e7\u0131lm\u0131\u015ft\u0131r. Ayn\u0131 \u015fekilde, kolu bile\u011fine kadar \u00f6rten elbiselerin yerini yar\u0131m kollu elbiseler alm\u0131\u015f; bir ad\u0131m sonra kolsuz elbiseler gelmi\u015ftir. Mini ete\u011fe giden yolun ba\u015f\u0131nda, topu\u011fun yaln\u0131zca bir kar\u0131\u015f \u00fcst\u00fcne \u00e7\u0131k\u0131lan modeller vard\u0131r. Onu diz boyu modeller, onu da dizin be\u015f parmak \u00fcst\u00fcne gelen modeller alm\u0131\u015ft\u0131r. K\u0131salma ad\u0131m ad\u0131m devam etmektedir.<\/p>\n
K\u0131sacas\u0131, husus\u00ee bir hayas\u0131zl\u0131\u011f\u0131n umum\u00eele\u015fmesi g\u00f6rme yoluyla ger\u00e7ekle\u015fir. G\u00f6z g\u00f6re g\u00f6re, \u2018kural-d\u0131\u015f\u0131\u2019 olan \u2018kural\u2019 haline gelir; anormal olan \u2018normal\u2019le\u015fir. Gerek m\u00fc\u2019min erkeklere, gerek m\u00fc\u2019mine kad\u0131nlara y\u00f6nelik \u2018g\u00f6zlerin haramdan korunmas\u0131\u2019 emri, i\u015fte bu umum\u00ee yozla\u015fmay\u0131 ta ba\u015f\u0131ndan kesmektedir.<\/p>\n
G\u00f6zlerin haramdan korunmas\u0131, Allah b\u00f6yle emretti\u011fi i\u00e7indir. B\u00f6yle emreden Allah ise, Hak\u00eem ve Ker\u00eem bir Rabbdir. Her emri gibi, bu emrinde de bir hikmet, rahmet, kerem ve terbiye vard\u0131r.<\/p>\n
\u0130\u00e7ki, Allah haram k\u0131ld\u0131\u011f\u0131 i\u00e7in haramd\u0131r. Bu haram k\u0131lmada ise, \u00e7ok hikmetler ve rahmetler sakl\u0131 oldu\u011fu g\u00f6r\u00fcl\u00fcr. \u0130rademizi iptal eden, duygular\u0131m\u0131z\u0131 uyu\u015fturan, d\u00fc\u015f\u00fcncemizi dumura u\u011fratan, akl\u0131m\u0131z\u0131 h\u00fck\u00fcms\u00fcz k\u0131lan bir\u015feydir i\u00e7ki. Bizi t\u00fcm k\u00e2inatta sergilenen ilah\u00ee sanat\u0131n n\u00e2zenin bir n\u00e2z\u0131r\u0131 olmaktan \u00e7\u0131kar\u0131p, akl\u0131n\u0131 ve \u015fuurunu yitirmi\u015f bir bakar k\u00f6r durumuna getirmektedir. G\u00f6zlerin harama bak\u0131\u015f\u0131nda da ayn\u0131 durum s\u00f6zkonusudur. Nitekim, ciddi bir tefekk\u00fcr i\u00e7inde iken g\u00f6z\u00fcne ili\u015fen \u2018haram\u2019 bir manzaraya bakmay\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcnde, o tefekk\u00fcr halini devam ettiren biri var m\u0131d\u0131r? Yolda yap\u0131yor oldu\u011fumuz bir tesbihat, okudu\u011fumuz bir vird, g\u00f6z\u00fcm\u00fcz\u00fc haram manzaralardan al\u0131koymad\u0131\u011f\u0131m\u0131z \u00f6l\u00e7\u00fcde, akl\u0131m\u0131zdan kay\u0131p gitmektedir.<\/p>\n
Duygular\u0131 manen uyu\u015fturma, bizi Allah\u2019\u0131n sanat\u0131n\u0131 ve isimlerini tefekk\u00fcrden al\u0131koyma noktas\u0131nda, harama bakman\u0131n, alkol veya uyu\u015fturucudan bir fark\u0131 yoktur. Harama nazar da, onlar gibi, tertemiz duygular\u0131 nefsin kirli emellerine alet etmektedir. Rabbine muhatap olmak \u00fczere yarat\u0131lm\u0131\u015f insana emanet edilmi\u015f g\u00f6z gibi harika bir organ\u0131, gayrime\u015fru tatminler pe\u015finde kulland\u0131rmaktad\u0131r.<\/p>\n
\u00c2yet, bir sonraki c\u00fcmlede, \u2018g\u00f6z\u00fcn harama kapanmas\u0131 ve fercin korunmas\u0131\u2019n\u0131n, \u2018ezk\u00e2\u2019 yani as\u0131l temiz olan davran\u0131\u015f oldu\u011funu belirtir. Ki bu temizlik, \u2018tezkiye\u2019 \u00e7a\u011fr\u0131\u015f\u0131m\u0131yla da d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, esasen manev\u00ee bir temizliktir; d\u00fc\u015f\u00fcnce ve duygu noktas\u0131nda bir temizlenme halidir. Bu temiz davran\u0131\u015f tercih edilmezse, t\u00fcm k\u00e2inat\u0131 Rabbi ad\u0131na tefekk\u00fcr ve tenezz\u00fche vesile olan e\u015fsiz bir cihaz h\u00fckm\u00fcndeki g\u00f6z, s\u00fcfl\u00ee hevesler \u00e7ukuruna at\u0131larak de\u011fersiz ve kirli k\u0131l\u0131nmaktad\u0131r.<\/p>\n
\u00c2yet, bir uyar\u0131yla son bulur: \u201cMuhakkak ki Allah, onlar\u0131n yapt\u0131klar\u0131ndan \u00e7ok iyi haberdard\u0131r.\u201d Genel olarak, b\u00f6ylesi \u00e2yetlerin sonunda \u2018yapt\u0131klar\u0131\u2019 anlam\u0131n\u0131 kar\u015f\u0131lamak \u00fczere \u2018ya\u2019mel\u00fbn\u2019 veya \u2018yef\u2019al\u00fbn\u2019 ifadesi kullan\u0131l\u0131r. Oysa bu \u00e2yette \u2018yesne\u00fbn\u2019 denilir. Dikkatli bir Kur\u2019\u00e2n talebesi, bu n\u00fcanstan \u015f\u00f6yle bir anlam \u00e7\u0131kar\u0131r: \u2018Yesne\u00fbn\u2019 ifadesi, g\u00f6zlerin harama bakmas\u0131 noktas\u0131nda yap\u0131lanlar\u0131n \u2018sanatla yap\u0131lan\u2019lar cinsinden oldu\u011funa, keza bunun bir sanayi haline gelece\u011fine i\u015faret eder.<\/p>\n
Ger\u00e7ekten, ilah\u00ee emre ve insan\u0131n f\u0131trat\u0131na ayk\u0131r\u0131 d\u00fc\u015fen a\u00e7\u0131k-sa\u00e7\u0131kl\u0131k, her zaman sanat ad\u0131 alt\u0131nda me\u015fruiyet kazanma \u00e7abas\u0131nda olmu\u015ftur. Hatta buna \u2018erotizm\u2019 gibi i\u00e7 g\u0131d\u0131klay\u0131c\u0131 ama dokunulmaz bir k\u0131l\u0131f bulunmu\u015ftur. Bug\u00fcn ortal\u0131k, v\u00fccudunu bir metaya d\u00f6n\u00fc\u015ft\u00fcren, bedeninin a\u00e7\u0131k kalaca\u011f\u0131 yerin oran\u0131na g\u00f6re fiyat belirleyen \u2018sanat\u00e7\u0131\u2019larla doludur.<\/p>\n
Gariptir, \u2018sanat\u2019 ad\u0131na ba\u015flanan i\u015f, \u00e7ok ge\u00e7meden sanayiye d\u00f6n\u00fc\u015fmektedir. Nitekim, bug\u00fcn afi\u015flerden gazete sayfalar\u0131na, film karelerinden TV reklamlar\u0131na, sahnelerden sokaklara, yay\u0131nc\u0131 raflar\u0131ndan ma\u011faza vitrinlerine kadar her yeri istila eden a\u00e7\u0131k-sa\u00e7\u0131kl\u0131k en ba\u015fta \u2018sanat\u2019la gelmi\u015f, sonra dev bir \u2018sanayi\u2019 halini alm\u0131\u015ft\u0131r. Resim, heykel, foto\u011fraf, dans, sinema, tiyatro gibi sanatlar\u0131n son as\u0131rlardaki seyri, bu s\u00fcrecin tarihini de ele verir. Ve bug\u00fcn, bas\u0131n-yay\u0131n, TV, giyim, reklamc\u0131l\u0131k gibi pek \u00e7ok sanayinin hakim unsuru, a\u00e7\u0131k-sa\u00e7\u0131kl\u0131kt\u0131r. Tekerlek yahut pirin\u00e7 gibi bir nesne dahi a\u00e7\u0131k-sa\u00e7\u0131k bir kad\u0131n imaj\u0131 e\u015fli\u011finde sunulmaktad\u0131r.<\/p>\n
Nur s\u00fbresinin 30. \u00e2yeti, bu karanl\u0131k tablo kar\u015f\u0131s\u0131nda bize iman\u00ee bir \u015fuurlanmaya dayal\u0131 ayd\u0131nl\u0131k bir \u00e7\u0131k\u0131\u015f yolu sunuyor. Ve son olarak Rabbimizin t\u00fcm bunlardan haberdar oldu\u011funu bildirerek, kalb, ruh ve vicdan\u0131n uyar\u0131lar\u0131 kar\u015f\u0131s\u0131nda h\u00e2l\u00e2 daha harama bakmakta direnen nefislerimize, bir uyar\u0131 daha g\u00f6nderiyor: Mahkeme-i K\u00fcbra.<\/p>\n
\u0130nsan bu d\u00fcnyada kendili\u011finden var olmad\u0131\u011f\u0131 gibi, bu d\u00fcnyada kal\u0131c\u0131 da de\u011fildir. Bu d\u00fcnyadan hi\u00e7li\u011fe gidici de de\u011fildir. Onu yaratan, resuller ve nebiler arac\u0131l\u0131\u011f\u0131yla yarat\u0131l\u0131\u015f amac\u0131na uygun ya\u015faman\u0131n \u00f6l\u00e7\u00fclerini ona veren M\u00e2lik-i Z\u00fclcel\u00e2l, gerek f\u0131tratlar\u0131n\u0131n sesini, gerek vahyin sesini, gerek nebilerin \u00e7a\u011fr\u0131s\u0131n\u0131 kulak ard\u0131 edenleri ba\u015f\u0131bo\u015f b\u0131rakmayaca\u011f\u0131n\u0131 m\u00fcjdeliyor.<\/p>\n
Kabir adl\u0131 dara\u011fac\u0131n\u0131n \u00f6tesinde, bir Mahkeme-i K\u00fcbra bekliyor hepimizi. Bu b\u00fcy\u00fck mahkeme, Rabbini tan\u0131y\u0131p, nefis ve mal\u0131n\u0131 O\u2019na satanlar i\u00e7in Cennete a\u00e7\u0131lan bir kap\u0131 olacak elbet. Rabbini tan\u0131mayan, tan\u0131sa da unutan, \u00e2hireti de d\u00fc\u015f\u00fcnmeyerek nefis ve mal\u0131n\u0131 haram bak\u0131\u015flar ile heba edenler i\u00e7in ise, Cehennem a\u011fz\u0131n\u0131 a\u00e7m\u0131\u015f, bekliyor.<\/p>\n
Ve, esas\u0131nda \u00e7\u00f6z\u00fclmesi zor bir problemle y\u00fczy\u00fcze de\u011filiz. Nur s\u00fbresinin 30. \u00e2yeti, meseleyi yeterince ayd\u0131nlat\u0131yor.<\/p>\n","protected":false},"excerpt":{"rendered":"
26.07.2001 HAYATIN EN a\u00e7\u0131k ger\u00e7eklerinden biri, kurals\u0131z ya\u015fanmad\u0131\u011f\u0131d\u0131r. En ba\u015fta, hayat, bir kural\u0131n meyvesidir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z k\u00e2inat, her zerresiyle, bir \u2018kural\u2019la birlikte vard\u0131r. En k\u00fc\u00e7\u00fck zerreden en b\u00fcy\u00fck galaksilere kadar her bir \u015fey, bir d\u00fczene t\u00e2bidir. T\u00fcm mevcudlar ve t\u00fcm canl\u0131lar, varolu\u015flar\u0131yla, \u2018kural\u2019 denilen evrensel bir ger\u00e7e\u011fin varl\u0131\u011f\u0131n\u0131 f\u0131s\u0131ldar. \u00d6te yandan, insan, sair mahluklar\u0131n aksine, […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[121],"tags":[],"ppma_author":[132],"class_list":["post-83787","post","type-post","status-publish","format-standard","hentry","category-okumalar"],"yoast_head":"\n