02.02.2000<\/p>\n
KUR’\u00c2N-I HAK\u00ceM’DE ‘d\u00fc\u015fman’ kelimesinin ge\u00e7ti\u011fi \u00e2yetleri s\u0131ra ile okudu\u011fumuzda, kendini s\u00fcrekli farkettiren bir incelikle tan\u0131\u015f\u0131r\u0131z. Hi\u00e7bir Kur’\u00e2n \u00e2yeti m\u00fc’mine ‘d\u00fc\u015fmanl\u0131k’ yak\u0131\u015ft\u0131rmaz; ama m\u00fc’minin ‘d\u00fc\u015fmanlar\u0131’ndan s\u00f6z eder. ‘Apa\u00e7\u0131k bir d\u00fc\u015fman’ olarak \u015feytan ba\u015fta olmak \u00fczere, m\u00fc’minin d\u00fc\u015fmanlar\u0131 vard\u0131r; m\u00fc’min, kendisine d\u00fc\u015fman olana dikkatli olma durumundad\u0131r. L\u00e2kin, buna kar\u015f\u0131 m\u00fc’mine “Ey iman edenler! Siz de filana ve falana d\u00fc\u015fman olun” gibi emirler verilmemekte; yaln\u0131zca, d\u00fc\u015fman\u0131n\u0131 “dost edinmemesi” ferman olunmaktad\u0131r.<\/p>\n
Ayetlerdeki bu n\u00fcans\u0131n \u00f6\u011fretti\u011fi \u00fczere, demek ki, m\u00fc’min ‘d\u0131\u015ftan gelen’ bir d\u00fc\u015fmanl\u0131k ile y\u00fczy\u00fczedir\u2014’i\u00e7ten do\u011fan’ bir d\u00fc\u015fmanl\u0131k ile de\u011fil. Yani, m\u00fc’min zaten var olan bir ‘d\u00fc\u015fman’la y\u00fczy\u00fczedir; yoksa, kendisi d\u00fc\u015fman \u00fcretmez. Bu y\u00fczden, d\u00fc\u015fman\u0131 olan d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 b\u0131rakt\u0131\u011f\u0131nda, yani k\u00fcfre kar\u015f\u0131 iman\u0131 tercih etti\u011fi dakikada, ‘veliyy\u00fcn ham\u00eem,’ yani ‘s\u0131cac\u0131k bir dost’ oluverir, zira “m\u00fc’minler ancak karde\u015ftir.” Nitekim, Asr-\u0131 Saadet, bunun binlerce parlak \u00f6rne\u011fini nazarlara g\u00f6sterir. \u0130mandan gelen muhabbet ve uhuvvet ikliminde birikmi\u015f b\u00fct\u00fcn husumetlerin nas\u0131l eriyip gitti\u011finin Asr-\u0131 Saadetteki en parlak \u00f6rne\u011fi ise, herhalde Mekke’nin fethi heng\u00e2m\u0131nda sergilenenlerdir.<\/p>\n
A\u00e7\u0131k\u00e7as\u0131, Kur’\u00e2n-\u0131 Hak\u00eem’de zikrolunan ‘d\u00fc\u015fman’ \u00e2yetleri, esasen insan\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131n dinamiklerini ele verir. Anlad\u0131\u011f\u0131m\u0131z \u00fczere, m\u00fc’minde aslolan muhabbettir, keremdir, uhuvvettir. M\u00fc’min, kendisini Rabbi ile tarif etti\u011fi i\u00e7in, kendini tarif i\u00e7in bir ‘d\u00fc\u015fman’ \u00fcretmeye; kendisini “Ben filanca gibi de\u011filim,” “Ben falana kar\u015f\u0131y\u0131m”lar ile kendini tarif etmeye muhta\u00e7 de\u011fildir. \u0130mana ve m\u00fc’minlere d\u00fc\u015fman bir nasipsizin bir gazete man\u015fetine ta\u015f\u0131d\u0131\u011f\u0131 \u00fczere, onun ‘d\u00fc\u015fman ihtiyac\u0131’ yoktur. “D\u00fc\u015fman ihtiyac\u0131,” ancak ve ancak, kendini Rabbi ile tarif etmedi\u011fi i\u00e7in ‘\u00f6teki’ler ve ‘d\u00fc\u015fman konsepti’ \u00fcreten dima\u011flar\u0131n k\u00e2r\u0131d\u0131r.<\/p>\n
M\u00fc’minin d\u00fc\u015fmanl\u0131k, ve onun paralelinde gelen \u00f6fke, nefret, h\u0131\u015f\u0131m, haset gibi menfi duygulardan tan\u0131m gere\u011fi uzak olmas\u0131n\u0131n bir tezah\u00fcr\u00fc, kendisine d\u00fc\u015fman olana kar\u015f\u0131 m\u00fc’mine Kur’\u00e2n ile tavsiye edilen davran\u0131\u015flardan anla\u015f\u0131labilir. M\u00fc’mine ‘la\u011fv’a, k\u00f6t\u00fcl\u00fc\u011fe muhatap olsa ‘kerem’ ile davranmay\u0131; d\u00fc\u015fmanl\u0131k g\u00f6sterenin fenal\u0131\u011f\u0131n\u0131 ‘en g\u00fczel s\u00fbrette def’etme’yi \u00f6nerir Kur’\u00e2n. E\u011fer bu k\u00e2r etmiyorsa, ‘en g\u00fczel bir ayr\u0131l\u0131\u015fla ayr\u0131lma’ \u00f6\u011f\u00fctlenir. L\u00e2kin, h\u00e2l\u00e2 da d\u00fc\u015fman tecav\u00fcz ediyor ve m\u00fc’minin hayat\u0131na kastediyorsa, bildi\u011fimiz anlamda cihada ba\u015fvurulur.<\/p>\n
Nitekim, Res\u00fblullah’\u0131n hayat\u0131 ve Mekk\u00ee ve Meden\u00ee \u00e2yetlerin n\u00fcz\u00fbl seyri, bu s\u00fcrecin apa\u00e7\u0131k bir delilidir. Bu Kur’\u00e2n\u00ee terbiyenin, elbette, nebev\u00ee tezah\u00fcrleri vard\u0131r. Kendisine en sert d\u00fc\u015fmanl\u0131k sergileyen, hatta hayat\u0131na kasteden insanlar\u0131 m\u00fc’min olmalar\u0131 kar\u015f\u0131s\u0131nda tam bir kerem ile affeden; hatta onlar\u0131n kendi ge\u00e7mi\u015flerini hat\u0131rlayarak diledi\u011fi \u00f6zre mukabil “\u0130sl\u00e2miyet kendinden \u00f6ncekileri kesip atar” buyuran; b\u00f6ylece, cahiliye i\u00e7inde iken yapt\u0131\u011f\u0131ndan dolay\u0131 m\u00fc’min olarak ona husumet g\u00f6stermeyece\u011fini apa\u00e7\u0131k bildiren bir insand\u0131r Muhammed-i Arab\u00ee (a.s.m.). \u00d6yle ki, k\u0131l\u0131c\u0131na yazd\u0131rd\u0131\u011f\u0131 s\u00f6z dahi, ancak ve ancak \u015fudur:”Zulmedeni affedeceksin, gelmeyene gideceksin, vermeyene vereceksin.”<\/p>\n
Onun, \u00f6z\u00fcnde muhabbet, adalet, kerem ve ihsan ta\u015f\u0131ma; muhabbetin z\u0131dd\u0131 olan adavetten, adaletin z\u0131dd\u0131 olan zul\u00fcmden, keremin z\u0131dd\u0131 olan intikam gibi duygulardan ber\u00ee olma durumundaki m\u00fc’minlere, cih\u00e2d \u00fczere yola \u00e7\u0131kt\u0131klar\u0131nda yapageldi\u011fi bir tavsiye de, yine bu \u00e7er\u00e7evede ziyadesiyle anlaml\u0131d\u0131r: “D\u00fc\u015fmanla kar\u015f\u0131la\u015fmay\u0131 temenni etmeyin.”<\/p>\n
‘D\u0131\u015ftan gelen’ bir d\u00fc\u015fmana kar\u015f\u0131 dikkatli olmak ile ‘i\u00e7ten do\u011facak’ bir d\u00fc\u015fmanl\u0131\u011fa ket vurmak aras\u0131ndaki zor ve ince dengenin harika bir \u00f6zetidir bu. D\u0131\u015fta, hari\u00e7te imana ve\u2014iman\u0131ndan dolay\u0131\u2014m\u00fc’mine kastedene kar\u015f\u0131, m\u00fc’min elbette ‘h\u0131fz-\u0131 hayat’ ve ‘h\u0131fz-\u0131 hakikat’ cihad\u0131n\u0131 ku\u015fanmaktad\u0131r. L\u00e2kin, gadab\u00ee kuvvetlerin f\u0131traten uyand\u0131\u011f\u0131 bu durumda, bu duygular\u0131n istikametinden a\u015fmas\u0131 ve ta\u015fmas\u0131 riski de vard\u0131r. M\u00fc’min, imana kasteden bir tavra d\u00fc\u015fman iken, nefis ve istikamet \u00e7izgisinden ta\u015fm\u0131\u015f gadab\u00ee duygular, o d\u00fc\u015fmanl\u0131\u011f\u0131n ‘\u00f6znesi’ni bizatih\u00ee d\u00fc\u015fman olarak takdim edebilir. B\u00f6ylece, o ki\u015fi \u0131slah-\u0131 hal edip cihad\u0131 gerektiren o d\u00fc\u015fmanca tav\u0131rdan ar\u0131nsa bile gadab\u00ee duygular\u0131n oda\u011f\u0131nda kalabilir. \u0130\u015fte, rahmeten lil-\u00e2lemin (a.s.m.), “D\u00fc\u015fmanla kar\u015f\u0131la\u015fmay\u0131 temenni etmeyin” buyurarak, muhabbet ve kerem menba\u0131 bir m\u00fc’min kalbden adavet do\u011fmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7mektedir. Bir ba\u015fka ifadeyle, bu hadis ile m\u00fc’mine s\u00f6yleyen \u015fudur: Dileyin ki, imana ve m\u00fc’mine d\u00fc\u015fmanl\u0131k g\u00f6steren, d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 terketmi\u015f; dolay\u0131s\u0131yla da, ona kar\u015f\u0131 cihad zarureti ortadan kalkm\u0131\u015f olsun. Ola ki, d\u00fc\u015fman hakikata kar\u015f\u0131 inad\u0131ndan vazge\u00e7er; ve ya hakk\u0131n tebli\u011fine kar\u015f\u0131 \u00e7\u0131kmaz, yahut hakikate teslim olur. M\u00fc’min bu duruma a\u00e7\u0131k, hatta haz\u0131r olmal\u0131; beklentilerini ‘d\u00fc\u015fmanl\u0131k’ \u00fczerine kurmamal\u0131d\u0131r.<\/p>\n
\u0130nsan, bu Kur’\u00e2n\u00ee ve nebev\u00ee terbiyeyi bir kefeye, bu terbiyeyi veren Kur’\u00e2n’a ve Res\u00fbl-i Ekrem’e ve de onlardan ders alan m\u00fc’minlere d\u00fc\u015fmanl\u0131k g\u00f6steren, hatta gazete man\u015fetlerinde onlar\u0131n “d\u0131\u015f d\u00fc\u015fmana ihtiya\u00e7 b\u0131rakmad\u0131\u011f\u0131”n\u0131 yazabilenleri \u00f6b\u00fcr kefeye koyunca imandaki g\u00fczellik ve insan\u00eelik ile k\u00fcf\u00fcrdeki \u00e7irkinlik ve vah\u015fili\u011fi o kadar a\u00e7\u0131k g\u00f6r\u00fcyor ki…<\/p>\n","protected":false},"excerpt":{"rendered":"
02.02.2000 KUR’\u00c2N-I HAK\u00ceM’DE ‘d\u00fc\u015fman’ kelimesinin ge\u00e7ti\u011fi \u00e2yetleri s\u0131ra ile okudu\u011fumuzda, kendini s\u00fcrekli farkettiren bir incelikle tan\u0131\u015f\u0131r\u0131z. Hi\u00e7bir Kur’\u00e2n \u00e2yeti m\u00fc’mine ‘d\u00fc\u015fmanl\u0131k’ yak\u0131\u015ft\u0131rmaz; ama m\u00fc’minin ‘d\u00fc\u015fmanlar\u0131’ndan s\u00f6z eder. ‘Apa\u00e7\u0131k bir d\u00fc\u015fman’ olarak \u015feytan ba\u015fta olmak \u00fczere, m\u00fc’minin d\u00fc\u015fmanlar\u0131 vard\u0131r; m\u00fc’min, kendisine d\u00fc\u015fman olana dikkatli olma durumundad\u0131r. L\u00e2kin, buna kar\u015f\u0131 m\u00fc’mine “Ey iman edenler! Siz de filana […]<\/p>\n","protected":false},"author":2,"featured_media":91207,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[121],"tags":[46,47],"ppma_author":[132],"class_list":["post-83842","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-okumalar","tag-dusman-olan-mi","tag-dusmani-olan-mi"],"yoast_head":"\n