31.08.2005<\/p>\n
BED\u0130\u00dcZZAMAN SA\u0130D Nurs\u00ee, Birinci D\u00fcnya Sava\u015f\u0131\u2019nda cephede sava\u015f\u0131rken kaleme ald\u0131\u011f\u0131 \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019caz adl\u0131 eserinde, Bakara s\u00fbresini yorumlarken, namaz\u0131n tadil-i erk\u00e2n\u0131ndan s\u00f6z eder ve \u015f\u00f6yle der: \u201cNamaz, kul ile Allah aras\u0131nda y\u00fcksek bir nisbet, ulv\u00ee bir m\u00fcnasebet ve nezih bir hizmettir ki, her ruhu celb ve cezbetmek, onun \u015fe\u2019nindendir. Namaz\u0131n erk\u00e2n\u0131, F\u00fctuhat-\u0131 Mekkiyye\u2019nin \u015ferhetti\u011fi gibi, \u00f6yle esrar\u0131 h\u00e2v\u00eedir ki, her vicdan\u0131n muhabbetini celbetmek, namaz\u0131n \u015fe\u2019nindendir. Namaz, H\u00e2l\u0131k-\u0131 Z\u00fclcel\u00e2l taraf\u0131ndan, her yirmid\u00f6rt saat zarf\u0131nda tayin edilen vakitlerde, manev\u00ee huzuruna yap\u0131lan bir davettir.\u201d <\/p>\n
<\/p>\n
Bedi\u00fczzaman\u2019\u0131n at\u0131fta bulundu\u011fu bahis, F\u00fctuhat\u2019\u0131n 69. b\u00e2b\u0131d\u0131r. Muhyiddin-i Arab\u00ee, gerek F\u00fctuhat-\u0131 Mekkiyye\u2019nin bu b\u00f6l\u00fcm\u00fcnde, gerek Tenezz\u00fcl\u00e2t adl\u0131 eserinde, \u2018m\u00fcnacat\u2019 kavram\u0131n\u0131 kullan\u0131r ve abdestten namaz\u0131n nihayetine kadar yap\u0131lan ibadetin b\u00fct\u00fcn r\u00fck\u00fcnlerinin manev\u00ee anlamlar\u0131n\u0131 a\u00e7\u0131klar. \u2018M\u00fcnacat\u2019 kelimesi, Hz. \u015eeyh-i Ekber\u2019in \u0131st\u0131lahlar\u0131na a\u015final\u0131\u011f\u0131 olanlar i\u00e7in, ku\u015fkusuz namaz\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r.<\/p>\n
<\/p>\n
Allah ile m\u00fcnacata y\u00f6nelen ki\u015fi, ilk olarak abdest al\u0131r. Bu, bir \u00f6n haz\u0131rl\u0131k, bir ar\u0131nmad\u0131r. Yani, zekat\u0131n k\u00f6k anlam\u0131ndaki gibi, bir tezkiye ile namaza ba\u015flar m\u00fc\u2019min.<\/p>\n
<\/p>\n
Ard\u0131ndan k\u0131bleye y\u00f6nelir. \u0130bn Arab\u00ee\u2019nin eserinde, Ruhu\u2019l-Em\u00een, k\u0131bleye y\u00f6nelmenin s\u0131rr\u0131n\u0131 \u015f\u00f6yle \u00f6\u011fretir: \u201cSemana (ruhuna) s\u00f6yle ki, letafetiyle sana perde olmas\u0131n. Arz\u0131na (bedenine) s\u00f6yle ki, kesafetiyle sana perde olmas\u0131n.\u201d Yani, b\u00e2t\u0131ndaki k\u0131ble \u015feriat\u0131n zahirde tayin etti\u011fi k\u0131bleyi \u00f6rtmemeli, zahirdeki k\u0131ble de b\u00e2t\u0131ndaki k\u0131bleyi \u00f6rtmemelidir. \u201cNereye d\u00f6nerseniz d\u00f6n\u00fcn, Allah\u2019\u0131n vechi oradad\u0131r\u201d \u00e2yeti, Ruhu\u2019l-Em\u00een\u2019in \u015fu talimat\u0131nda yans\u0131r: \u201cDairev\u00ee bir y\u00fcz ol ki, bedeninin K\u00e2be\u2019ye y\u00f6nelmesi kalbinin huzur-\u0131 il\u00e2h\u00eeye y\u00f6nelmesine mani olmas\u0131n.\u201d<\/p>\n
<\/p>\n
K\u0131ble konusunu, \u2018k\u0131yam ve k\u0131raatin s\u0131rlar\u0131\u2019 takip eder. Hz. Muhammed\u2019e (s.a.v.) \u2018cev\u00e2mi\u00fc\u2019l-kelim\u2019 verilmi\u015ftir ve Kur\u2019\u00e2n \u00f6nceki vahiylerin t\u00fcm\u00fcn\u00fcn hakikatini i\u00e7ermektedir. O halde, Kur\u2019\u00e2n okuyan ki\u015fi, Kelamullah\u2019\u0131, b\u00e2t\u0131ndaki haline g\u00f6re, de\u011fi\u015fen \u00e7ok farkl\u0131 \u015fekilllerde idrak edebilir.<\/p>\n
<\/p>\n
Namaz k\u0131raati olarak Fatiha s\u00fbresi ve buna ilave edilen bir di\u011fer s\u00fbre ya da birka\u00e7 \u00e2yet okunur. O halde \u0130bn Arab\u00ee\u2019nin ilk temas edece\u011fi de Fatiha s\u00fbresi olacak; birbirini takib eden c\u00fcmlelerinde geleneksel olarak Fatiha s\u00fbresine i\u015faret eden isimleri a\u00e7\u0131klayacakt\u0131r: \u201cBil ki, onun iki y\u00f6n\u00fc ve ortas\u0131 ya da iki k\u0131sm\u0131 ve bu iki k\u0131sm\u0131 birbirine ba\u011flayan bir ba\u011f\u0131 vard\u0131r.\u201d Burada, Fatiha s\u00fbresinin hadis-i kuds\u00eede i\u015faret edilen \u00f6zelli\u011fine telmih yap\u0131lmaktad\u0131r: \u201cNamaz\u0131, (yani namaz\u0131n temel unsurlar\u0131ndan olan Fatiha\u2019y\u0131) Benimle kulum aras\u0131nda ikiye b\u00f6ld\u00fcm.\u201d Allah\u2019a ait olan k\u0131s\u0131m, ilk d\u00f6rt \u00e2yet; insana ait k\u0131s\u0131m ise, son \u00fc\u00e7 \u00e2yettir.<\/p>\n
<\/p>\n
K\u0131raati, r\u00fcku ve secde izleyecektir. M\u00fc\u2019minin mirac\u0131n\u0131, yani y\u00fckseli\u015fini te\u015fkil eden bu ini\u015fin ilk a\u015famas\u0131 olan r\u00fckuda, bedenin sadece \u00fcst k\u0131sm\u0131 e\u011filir. Ve bu sebeple, r\u00fcku, sema ve arz aras\u0131nda k\u0131yam\u0131n temsil etti\u011fi rububiyet ile secdenin temsil etti\u011fi ubudiyet aras\u0131nda berzah olmaktad\u0131r. B\u00f6ylece r\u00fcku, kendisinde y\u00fcksek (hakk\u0131yye) ve a\u015fa\u011f\u0131 (halk\u0131yye) hakikatleri toplayan insan\u0131n \u00e7ifte tabiat\u0131n\u0131 izhar eder. \u0130\u015fte bu y\u00fczdendir ki, r\u00fckudan do\u011frulan musalli, mahlukata (ve dolay\u0131s\u0131yla mahlukiyet ve\u00e7hesiyle bizzat kendisine) Allah ad\u0131na haber vermekte ve \u201cAllah, O\u2019na hamdedeni i\u015fitmi\u015ftir\u201d demektedir. Nitekim, hadise g\u00f6re de, r\u00fckudan do\u011frulmu\u015f kulun a\u011fz\u0131ndan konu\u015fan, Allah\u2019tan ba\u015fkas\u0131 de\u011fildir. Bir kez daha hadislere at\u0131fta bulunan Hz. \u015eeyh-i Ekber, bedenin yere y\u00f6nelmesiyle Allah\u2019\u0131n gecenin son \u00fc\u00e7te birinde d\u00fcnya semas\u0131na inmesi aras\u0131nda benzerlik kurar. Secde mahalli olan yere do\u011fru e\u011filen insan, Allah\u2019a yak\u0131nl\u0131k aramaktad\u0131r. \u00c7\u00fcnk\u00fc \u00e2yette \u2018secde et ve yakla\u015f\u2019 (Alak, 96:19), hadis-i kuds\u00eede ise \u201cKulum Bana bir kar\u0131\u015f yakla\u015ft\u0131\u011f\u0131 zaman, Ben ona bir ar\u015f\u0131n yakla\u015f\u0131r\u0131m\u201d buyurulmu\u015ftur. Fakat, nas\u0131l ki arza e\u011filerek secdeye kapanmak k\u0131sa bir s\u00fcrede ger\u00e7ekle\u015fir, bu e\u011fili\u015fe kar\u015f\u0131l\u0131k gelen tecelli de k\u0131sa s\u00fcrelidir. Bu tecelli sabit de\u011fildir ve s\u00fcrmesini istemek de beyhude olacakt\u0131r. \u201cO, t\u0131pk\u0131 ya\u011f gibi kayar\u201d (Rahman, 55:37).<\/p>\n
<\/p>\n
Secdeyle ilgili bahiste \u015eeyh-i Ekber, tekrar Alak s\u00fbresinin 19. \u00e2yetine d\u00f6ner ve bu \u00e2yetten ald\u0131\u011f\u0131 ilhamla, \u015funlar\u0131 s\u00f6yler: \u201cSeni yak\u0131nl\u0131\u011fa (kurbet) \u00e7a\u011f\u0131ran, O\u2019nun el-Kar\u00eeb ad\u0131d\u0131r. Sen, muhibsin, mahbub de\u011fil. \u0130\u015fte bu y\u00fczden sana \u2018(secde et ve) yakla\u015f\u2019 denilmektedir; yoksa, \u2018(secde et) sen yak\u0131ns\u0131n\u2019 denirdi. Bil ki, secde esnas\u0131nda \u015feytan\u0131n etkisinden uzak olur ve masum hale gelirsin. \u00c7\u00fcnk\u00fc secden, onu teshir eder ve senin \u00fczerindeki g\u00fcc\u00fcn\u00fc kald\u0131r\u0131r. O, seni secdede g\u00f6rd\u00fc\u011f\u00fc zaman sadece kendisini (ve Allah\u2019\u0131n emrine isyan ederek Hz. \u00c2dem\u2019e m\u00fcteveccihen secde etmeyi\u015fini) d\u00fc\u015f\u00fcn\u00fcr. Azab\u0131n\u0131n ate\u015fiyle yanmakta oldu\u011fu halde seni muti g\u00f6rmekte ve kendisini bekleyen ak\u0131beti m\u00fc\u015fahade etmektedir.\u201d<\/p>\n
<\/p>\n
F\u00fctuhat\u2019\u0131n 69. b\u00e2b\u0131n\u0131n secdeyi anlatan b\u00f6l\u00fcm\u00fcnde \u0130bn Arab\u00ee m\u00fc\u2019minlerin Hz. Peygamber\u2019i (s.a.v.) \u00f6rnek almas\u0131 gerekti\u011fini hat\u0131rlatarak, \u00fc\u00e7 kez tekrarlanan, \u201cS\u00fcbhane rabbiye\u2019l-a\u2019l\u00e2\u201d tesbihinden sonra gelen \u015fu nebev\u00ee duay\u0131 iktibas eder: \u201cKalbime bir nur ver. Kula\u011f\u0131ma bir nur ver. G\u00f6z\u00fcme bir nur ver. Sa\u011f\u0131ma bir nur ver. Soluma bir nur ver. \u00d6n\u00fcme bir nur ver. Arkama bir nur ver. \u00dczerime bir nur ver. Alt\u0131ma bir nur ver. Bana bir nur ver. Beni nur k\u0131l.\u201d Nur ismi, ayn\u0131 zamanda ism-i azamdand\u0131r. \u0130bn Arab\u00ee \u015f\u00f6yle der: \u201cNamaz k\u0131lan, secdede, ikinci olarak beni nur k\u0131l, demektedir ki, bu da, \u2018beni Sen k\u0131l\u2019 m\u00e2n\u00e2s\u0131na gelir. Secdenin ula\u015ft\u0131rd\u0131\u011f\u0131 kurbet, \u2018Beni benden al ve yeg\u00e2ne varl\u0131\u011f\u0131m Sen ol ki, bakt\u0131\u011f\u0131m her\u015feyi ancak Seninle g\u00f6reyim\u2019 halidir.\u201d<\/p>\n
<\/p>\n
K\u0131yam, r\u00fcku ve secdeden sonra da celse, yani oturu\u015f gelmektedir. Allah, g\u00f6kleri ve yeri alt\u0131 g\u00fcnde yaratt\u0131ktan sonra, \u2018ar\u015fa istiva etmi\u015ftir\u2019 (Hadid, 57:4) ve bu il\u00e2h\u00ee istiva, tam olarak belirlemek gerekirse, Rahm\u00e2n\u2019\u0131n istivas\u0131d\u0131r (T\u00e2h\u00e2, 20:5). \u0130bn Arab\u00ee, celse ve istiva aras\u0131nda benzerlik kuracak; ve hem bu benzerlikten, hem de oturu\u015f s\u0131ras\u0131nda okunan te\u015fehh\u00fctten pek \u00e7ok sonu\u00e7 \u00e7\u0131karacakt\u0131r: \u201cSeni hakikatlere ula\u015fmak ve incelikleri idrak etmekten al\u0131koyacak hi\u00e7bir perde kalmam\u0131\u015ft\u0131r. Ama, bu mahsusat \u00e2lemiyle mezcolmu\u015f olman m\u00fcstesna… Ayr\u0131mlanma (infisal) gelip birle\u015fme zail oldu\u011funda, hakikatler tecelli edecek ve o zamana kadar sana kapal\u0131 kalm\u0131\u015f s\u0131rlara muttali olacaks\u0131n.\u201d <\/p>\n
<\/p>\n
Fakat, d\u00fcnyadan zaten ilgisini kesmi\u015f, Hz. Peygamber\u2019in ifadesiyle \u2018\u00f6lmeden \u00f6nce \u00f6lm\u00fc\u015f\u2019 olan ki\u015fi i\u00e7in herhangi bir bekleyi\u015f yoktur: \u201cSen, istiva makam\u0131na (kusursuz bir denge haline) ula\u015ft\u0131n. Sema ve arz\u0131n tasarrufu alt\u0131ndan \u00e7\u0131kt\u0131n.\u201d<\/p>\n
<\/p>\n
\u0130zleyen c\u00fcmleler, te\u015fehh\u00fcd\u00fc olu\u015fturan ibarelere kar\u015f\u0131l\u0131k gelecek \u015fekilde s\u0131ralanmaktad\u0131r: \u201cO halde, sureti \u00fczere yarat\u0131lm\u0131\u015f oldu\u011fun Allah\u2019a sal\u00e2t et. Ard\u0131ndan sana hidayet getirmi\u015f olan ve\u2014nida kelimeleri arac\u0131l\u0131\u011f\u0131yla varl\u0131\u011f\u0131 kesin olarak bildirildi\u011fine g\u00f6re\u2014\u00f6n\u00fcnde bulunmakla onurland\u0131\u011f\u0131n Hz. Peygamber\u2019e selam et.\u201d \u0130\u015faret edilen nida kelimeleri, te\u015fehh\u00fcdde Hz. Peygamber i\u00e7in kullan\u0131lan ve dilbilgisine g\u00f6re, haz\u0131r bulunan ikinci \u015fahsa (muhatab) has, \u2018y\u00e2 eyy\u00fche\u2019 ibaresidir. \u201cSonra da, Allah\u2019tan gelen bir selamla, kendini ve kendi cinsinden olan b\u00fct\u00fcn varl\u0131klar\u0131 selamla. \u00c7\u00fcnk\u00fc (ayn\u0131 zamanda esm\u00e2-i h\u00fcsn\u00e2dan olan) Selam, senin Rabbindir. Ve Selam isminin derecesi senin (o andaki) tecellinin mahallidir. Ve nihayet O\u2019nun birli\u011fini ikrar ve her t\u00fcrl\u00fc \u015firki redd et (te\u015fehh\u00fcd\u00fcn sonunda yer alan kelime-yi \u015fehadete telmih!). \u0130\u015fte o zaman senin kaybolman gerekiyor, \u00e7\u00fcnk\u00fc arzu etti\u011fini bu gaybetin i\u00e7inde bulacaks\u0131n.\u201d<\/p>\n
<\/p>\n
Namaz k\u0131lan ki\u015fi, iftitah tekbiriyle beraber girmi\u015f oldu\u011fu namazdan \u00e7\u0131kmak \u00fczere, ba\u015f\u0131n\u0131 sa\u011fa \u00e7evirerek \u2018essel\u00e2mu aleyk\u00fcm\u2019 demelidir. Bu selam, \u00e7e\u015fitli anlamlar ta\u015f\u0131yabilmektedir; ya da gafil bir musalli taraf\u0131ndan \u00e2det saikiyle ve huzur-\u0131 kalb olmaks\u0131z\u0131n telaffuz edilmi\u015ftir ve hi\u00e7bir anlam ta\u015f\u0131mayacakt\u0131r: \u201cNamazda m\u00fcsl\u00fcmanlar, iki topluluk halindedir ve dolay\u0131s\u0131yla namaz\u0131 k\u0131lman\u0131n da iki \u015fekli vard\u0131r. Bu iki \u015fekli birle\u015ftiren ki\u015fiyse, bunlara kar\u015f\u0131l\u0131k gelen hakikatleri de birle\u015ftirmi\u015f olacakt\u0131r. Bu iki topluluktan efdal olan, (namazdan \u00e7\u0131kt\u0131klar\u0131 s\u0131rada) Allah\u2019\u0131n bir isminin tedbirinden bir di\u011fer isminin tedbirine ge\u00e7tikleri i\u00e7in selam verenlerdir. Kullar, ayr\u0131ld\u0131klar\u0131 ve birle\u015ftikleri isimleri selamlamaktad\u0131r. Di\u011fer topluluktakiler ise, ayr\u0131lmakta olduklar\u0131 Rahm\u00e2n\u2019\u0131 ve geri d\u00f6nmekte olduklar\u0131 mahlukat\u0131 selamlar.\u201d <\/p>\n
<\/p>\n
\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
31.08.2005 BED\u0130\u00dcZZAMAN SA\u0130D Nurs\u00ee, Birinci D\u00fcnya Sava\u015f\u0131\u2019nda cephede sava\u015f\u0131rken kaleme ald\u0131\u011f\u0131 \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019caz adl\u0131 eserinde, Bakara s\u00fbresini yorumlarken, namaz\u0131n tadil-i erk\u00e2n\u0131ndan s\u00f6z eder ve \u015f\u00f6yle der: \u201cNamaz, kul ile Allah aras\u0131nda y\u00fcksek bir nisbet, ulv\u00ee bir m\u00fcnasebet ve nezih bir hizmettir ki, her ruhu celb ve cezbetmek, onun \u015fe\u2019nindendir. Namaz\u0131n erk\u00e2n\u0131, F\u00fctuhat-\u0131 Mekkiyye\u2019nin \u015ferhetti\u011fi gibi, \u00f6yle […]<\/p>\n","protected":false},"author":39,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[208],"class_list":["post-90145","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n