{"id":90527,"date":"2025-03-08T11:54:38","date_gmt":"2025-03-08T11:54:38","guid":{"rendered":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/?p=90527"},"modified":"2025-03-08T11:54:38","modified_gmt":"2025-03-08T11:54:38","slug":"bazen-bir-sey-yapmamaktir-amel","status":"publish","type":"post","link":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/bazen-bir-sey-yapmamaktir-amel\/","title":{"rendered":"Bazen Bir \u015eey Yapmamakt\u0131r \u201cAmel\u201d"},"content":{"rendered":"

SUF\u0130LER, insan\u0131n ibadet ile ili\u015fkisini ele al\u0131rken, \u2018ameli kendinden g\u00f6rmemek\u2019, bir fail ve \u00f6zne olarak onu \u2018benim amelim\u2019 diye sahiplenmemek \u00fczerinde \u00f6nemle durmu\u015flard\u0131r. Ameli ya da genel olarak herhangi bir \u015feyi \u2018sahiplenmek\u2019 duygusu, daha do\u011fru bir ifadeyle saplant\u0131 ve tutkusu, be\u015fer\u00eelik hapsinden kurtulamay\u0131\u015f\u0131n g\u00f6stergesi say\u0131ld\u0131\u011f\u0131 gibi ger\u00e7ek tevhide ula\u015fman\u0131n \u00f6n\u00fcndeki en b\u00fcy\u00fck engel say\u0131lm\u0131\u015ft\u0131r. \u2018En b\u00fcy\u00fck g\u00fcnah\u0131n ve y\u00fck\u00fcn varl\u0131\u011f\u0131nd\u0131r\u2019 diyen sufiye g\u00f6re Tanr\u0131\u2019n\u0131n ger\u00e7ek fail say\u0131lmas\u0131, tevhid a\u015famalar\u0131ndan birisine tekab\u00fcl eden bir inan\u00e7 ilkesidir. Birinci seviyede insan \u2018Tanr\u0131\u2019dan ba\u015fka ilah yoktur\u2019 der. Bu, b\u00fct\u00fcn m\u00fcminlerin kabul etti\u011fi tevhidin en yal\u0131n formudur. \u0130kinci a\u015famada \u2018Tanr\u0131\u2019dan ba\u015fka fail yoktur\u2019a ge\u00e7er. Ger\u00e7ekte bu, birinci c\u00fcmlede i\u00e7kindi. Seyr \u00fc s\u00fcluk, genel ilkelerde i\u00e7kin alt anlamlar\u0131n ortaya \u00e7\u0131kart\u0131lmas\u0131 ve vurgulanmas\u0131, ba\u015fka bir ifadeyle genel ilkelerin ferdi bir tecr\u00fcbeyle \u2018zevk\u2019 ve \u2018tahkik\u2019 edilmesinden ba\u015fka nedir ki? \u00dc\u00e7\u00fcnc\u00fc a\u015fama ise her iki c\u00fcmlenin mant\u0131ksal sonucu olarak, La-mevcude illellah, yani \u2018Allah\u2019tan ba\u015fka mevcut yoktur\u2019 \u015feklinde dile getirilmi\u015ftir. Bu ise \u00f6zellikle varl\u0131\u011f\u0131n birli\u011fi (vahdet-i v\u00fccud) fikrini kabul eden sufilerin tevhidin nihai ve ideal yorumu sayd\u0131klar\u0131 bir d\u00fc\u015f\u00fcnce oldu\u011fu kadar insan\u0131n kendisi, alem ve \u00f6zelde ise amelleriyle ili\u015fkisinin nas\u0131l anlamas\u0131 gerekti\u011fini g\u00f6steren genel \u00e7er\u00e7eveyi verir.<\/p>\n

Seyr \u00fc s\u00fcluk, asl\u0131nda, amellerin faili olmad\u0131\u011f\u0131m\u0131z\u0131 idrak i\u00e7in \u2018\u00e7al\u0131\u015fmak (amel)\u2019 ve gayret g\u00f6stermektir. Ba\u015fka bir ifadeyle tasavvuf insana \u2018amelin failinin sen olmad\u0131\u011f\u0131n\u0131 ve onu sana ait bir \u015fey diye g\u00f6rmemek i\u00e7in amel yapmal\u0131s\u0131n!\u2019 demektedir. Bu, ger\u00e7ekte bir paradoks oldu\u011fu kadar, insan\u0131n varl\u0131kta bir \u2018berzah varl\u0131k\u2019 olarak bulunu\u015funun ihtiva etti\u011fi genel paradoksun bir tezah\u00fcr\u00fcd\u00fcr. Bu y\u00f6n\u00fcyle amel ile ili\u015fkiyi \u2013ya da ili\u015fkinin kesilmesini- anlatmak i\u00e7in kullan\u0131lan \u2018terk\u2019 tabiri \u00f6nce ameli kendine ait saymamak \u015feklinde anla\u015f\u0131lm\u0131\u015ft\u0131r. Salikin vazifesi, kendisini amellerinin fail ve \u00f6znesi g\u00f6rmek yerine, amelin ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u2018vesile\u2019 ve \u2018yer\u2019 olarak g\u00f6rece\u011fi varl\u0131ktaki ikili\u011fi teli\u011fe irca eden d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir tevhit anlay\u0131\u015f\u0131na y\u00f6nelmek olacakt\u0131r. Bu y\u00f6n\u00fcyle terk, terk-i d\u00fcnya, terk-i ukba, terk-i hesti ve terk-i terk diye d\u00f6rt a\u015famada kavramla\u015f\u0131r ki, hepsinin ortak noktas\u0131, \u2018sahiplenmek\u2019 tutkusunun her t\u00fcrl\u00fc tezah\u00fcr\u00fcn\u00fcn a\u015f\u0131lmas\u0131d\u0131r. D\u00fcnyay\u0131 terk, \u0130bn\u00fc’l-Arab\u00ee\u2019nin isimlendirmesiyle \u2018d\u00fcnya o\u011fullar\u0131\u2019 olan zahitlerin i\u015fidir. \u0130bn\u00fc’l-Arab\u00ee ve kendisini takip eden sufiler, bu anlam\u0131yla z\u00fchd\u00fc ilk sufiler gibi y\u00fcceltmek yerine, onu \u2018o\u011fullar\u0131n\u2019 i\u015fi diye k\u00fc\u00e7\u00fcmser. \u2018Baba\u2019 olanlar, b\u00f6yle bir araca ba\u015f vurmak zorunda hissetmezler kendilerini (\u0130bn\u00fc’l-Arab\u00ee benzer bir ayr\u0131ma ibn\u00fc\u2019l-vakt ile ebu\u2019l-vakt\u2019 terimleri aras\u0131nda yapar ve vaktin o\u011flu olmay\u0131 ge\u00e7ilmesi gereken bir a\u015fama olarak ele al\u0131r). \u0130slam\u0131n inti\u015far etti\u011fi b\u00f6lgelerde d\u00fcnya kar\u015f\u0131t\u0131 kat\u0131-gnostik e\u011filimler aras\u0131nda tasavvufun kendi kimli\u011fini ve karakterini bulma s\u00fcrecinde \u00f6nemli bir noktay\u0131 te\u015fkil eden bu \u2018z\u00fcht kar\u015f\u0131tl\u0131\u011f\u0131\u2019, \u0130slam\u2019\u0131n genel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle -en \u00e7ok da \u2018E\u015fyada aslolan \u015fey ibahad\u0131r\u2019 ilkesiyle- ba\u011fda\u015fan madde ve d\u00fcnya anlay\u0131\u015f\u0131yla yak\u0131ndan ilgilidir. Terkin ikinci a\u015famas\u0131 ise ahiretin terkidir ve bu da z\u00fchd\u00fcn bir y\u00f6n\u00fcd\u00fcr. \u0130bn\u00fc’l-Arab\u00ee, ibadet ve abitleri ele al\u0131rken \u2018ecir (\u00fccretli kul)\u2019 diye isimlendirdi\u011fi ve bir \u00fccret kar\u015f\u0131l\u0131\u011f\u0131nda Allah\u2019a kulluk yapanlardan s\u00f6z eder ve onlar\u0131 ele\u015ftirir. Ger\u00e7ek kul, Tanr\u0131\u2019ya ahiretteki \u00f6d\u00fcllere ula\u015fmak veya cehennem azab\u0131ndan kurtulmak i\u00e7in ibadet etmez. Tanr\u0131\u2019ya sadece Tanr\u0131 oldu\u011fu i\u00e7in ibadet edilir. \u00d6yleyse ger\u00e7ek abid, terk-i ukba, yani ahireti de g\u00f6z ard\u0131 eden kimsedir. \u00dc\u00e7\u00fcnc\u00fc a\u015fama ise terk-i hesti, yani be\u015feri varl\u0131\u011f\u0131n b\u00fcsb\u00fct\u00fcn terkidir. Seyr \u00fc s\u00fcluk\u2019un en \u00f6nemli a\u015famas\u0131, budur ve be\u015ferili\u011fin a\u015f\u0131larak (fena an-) yerine ilahi olan\u0131n ikame edilmesiyle kemale erer (beka billah). Ancak burada a\u015f\u0131lan\u0131n ne oldu\u011fu ve yerine neyin yerle\u015fti\u011fi sorunu, kolayl\u0131kla cevaplanabilecek bir soru de\u011fildir. Bunun yerine sufiler, fena-beka teorisiyle meseleyi ele al\u0131r ve en genel anlam\u0131yla be\u015fer\u00ee ve hadis \u00f6zelliklerin yerini ilahi ve kadim \u00f6zelliklerin ald\u0131\u011f\u0131ndan s\u00f6z etmi\u015flerdir. Ger\u00e7ekte \u00fc\u00e7\u00fcnc\u00fc a\u015famadan sonra gelen d\u00f6rd\u00fcnc\u00fc a\u015fama, yani terk-i terk ise, terk eyleminin b\u0131rak\u0131lmas\u0131yla tam bir eylemsizli\u011fe ula\u015fmakt\u0131r. Metafizik d\u00fc\u015f\u00fcncede hareketin ar\u0131z\u00eeli\u011fini ve esas olan\u0131n hareketsizlik oldu\u011funu hat\u0131rlad\u0131\u011f\u0131m\u0131zda, eylemsizli\u011fin y\u00fcceltilmesinin ba\u015fka bir y\u00f6n\u00fcn\u00fc g\u00f6rm\u00fc\u015f oluruz. Eylemsizlik ve hareketsizlik, ger\u00e7ekte insan\u0131n Tanr\u0131\u2019y\u0131 ve ilahi olan\u0131 taklit etmesidir. Bu durumda terk-i terk, sufiler i\u00e7in farkl\u0131 terimlerle anlat\u0131lan seyr \u00fc s\u00fclukun sonunu temsil eder. Abd\u00fclcabbar en-Nifferi i\u00e7in terk-i terk, \u2018vakfe\u2019 diye isimlendirdi\u011fi s\u00fclukun sonud\u0131r. Art\u0131k salik, kendine ait her \u015feyi a\u015fm\u0131\u015f ve ilahi iradenin \u00f6n\u00fcnde tam bir teslimiyetle \u2018durmaktad\u0131r.\u2019 Burada tekrar saliki bir \u00f6zne gibi d\u00fc\u015f\u00fcnmek ve onun \u2018eylemlerinden\u2019 s\u00f6z etmek, dilin ve ibarenin istilzam etti\u011fi bir durumdur. Yoksa salik, \u2018duran\u2019 bir benli\u011fe sahip de\u011fildir. Bu nedenle Nifferi me\u015fhur kitab\u0131ndaki \u2018mevk\u0131flar\u0131\u2019 \u2018beni durdurdu (evkafani)\u2019 \u015feklinde Tanr\u0131\u2019y\u0131 \u00f6zne yapt\u0131\u011f\u0131 bir ifadeyle ba\u015fl\u0131kland\u0131r\u0131r. \u0130bn\u00fc’l-Arab\u00ee i\u00e7in son makam, \u2018hayret\u2019tir. Hayret, Nifferi\u2019nin vakfe terimiyle oldu\u011fu kadar \u2018terkin terki\u2019 ile de e\u015f anlaml\u0131 say\u0131labilecek bir kelimedir. Hayret, salikin hareketten uzakla\u015ft\u0131\u011f\u0131 s\u00fclukun sonudur ve hareketsizlik onu her y\u00f6nden ku\u015fat\u0131r. Konu\u015fmak istese, konu\u015famaz, \u00e7\u00fcnk\u00fc \u2018susma\u2019 makam\u0131ndad\u0131r. B\u00f6ylece salik, kendini bir yan\u0131lsama olarak fail sayd\u0131\u011f\u0131 bir anlay\u0131\u015ftan, mutlak fail ve kudret sahibinin \u00f6n\u00fcnde, O\u2019nun tasarruflar\u0131na mazhar olan \u2018s\u0131rf edilgenlik\u2019 mertebesine ula\u015f\u0131r. \u0130bn\u00fc’l-Arab\u00ee\u2019nin fiziksel erkeklik-di\u015filik kavramlar\u0131n\u0131 a\u015farak ilahi iradenin kar\u015f\u0131s\u0131ndaki tam edilgenlik haliyle \u2013ki bir y\u00f6n\u00fcyle de etkendir- \u00f6zde\u015fle\u015ftirdi\u011fi di\u015fili\u011fi herkese izafe etti\u011fi yer buras\u0131d\u0131r. Bu anlamda \u0130bn\u00fc’l-Arab\u00ee \u2018Alemde erkek yoktur\u2019 derken Mevlana\u2019ya izafe edilen bir s\u00f6zde \u2018Ruhum bir kad\u0131nd\u0131r\u2019 denilir. Her ikisi de bu son makamla ilgili edilgenlik mertebesine i\u015faret eder. Hallac-\u0131 Mansur, z\u00fchd\u00fcn uzun uzad\u0131ya bir hayat tarz\u0131 say\u0131lmas\u0131n\u0131 ele\u015ftirirken, \u2018Ben \u00fc\u00e7 g\u00fcn zahit oldum, birincide d\u00fcnyay\u0131, ikincide ahireti, \u00fc\u00e7\u00fcnc\u00fc g\u00fcnde kendimi terk ettim\u2019 derken insan\u0131n seyr \u00fc s\u00fcluku \u00f6n\u00fcndeki en \u00f6nemli engelin bu sahiplenme duygusu oldu\u011funa dikkat \u00e7ekmi\u015fti. Bu s\u00fcreci \u2018terk\u2019 yerine ba\u015fka bir kavramla, s\u00f6z geli\u015fi \u2018fena\u2019 ile a\u00e7\u0131klamak da m\u00fcmk\u00fcnd\u00fcr. Bu durumda insan\u0131n d\u00fcnyadan, ukbadan, kendinden, k\u0131saca \u2018masiva\u2019 denilen Tanr\u0131\u2019n\u0131n d\u0131\u015f\u0131ndaki her \u015feyden \u2018fani olmas\u0131\u2019, yine amelin terkiyle ilgilidir. \u0130bn\u00fc’l-Arab\u00ee takvan\u0131n anlam\u0131n\u0131 a\u00e7\u0131klarken de ayn\u0131 hususa dikkat \u00e7eker. Takva, s\u00f6zl\u00fck anlam\u0131yla, bir \u015feyi kalkan veya siper ederek insan\u0131n kendini korumas\u0131d\u0131r. Peki \u2018siper\u2019 veya \u2018kalkan\u2019 kimdir ve neye kar\u015f\u0131 kullan\u0131lmaktad\u0131r? \u0130bn\u00fc’l-Arab\u00ee\u2019ye g\u00f6re kalkan Allah\u2019t\u0131r ve kalkan\u0131 siper etti\u011fimiz \u015fey, amelleri sahiplenme ve kendimizi \u2018fail\u2019 g\u00f6rme yan\u0131lg\u0131s\u0131d\u0131r. Bunun tek istisnas\u0131, \u0130bn\u00fc’l-Arab\u00ee\u2019nin Allah kar\u015f\u0131s\u0131ndaki sayg\u0131n\u0131n bir gere\u011fi diye gerek\u00e7elendirdi\u011fi k\u00f6t\u00fc davran\u0131\u015flar\u0131m\u0131zla ili\u015fkimizde ortaya \u00e7\u0131kar. Bu durumda kalkan insan\u0131nn kendisidir ve insan kendini siper edinerek Tanr\u0131\u2019ya k\u00f6t\u00fc fiillerin nispetini engellemeye \u00e7al\u0131\u015f\u0131r. Bu durumda kalkan ve siper, insan, bu siper maharetiyle korunan ise Tanr\u0131\u2019d\u0131r. \u00d6yleyse ele alaca\u011f\u0131m\u0131z herhangi bir hal veya makam, salikte tezah\u00fcr etti\u011fi s\u00fcre\u00e7te amelsizli\u011fe ve ameli terke do\u011fru bir tekam\u00fcl \u00e7izgisine sahip olacakt\u0131r. Ba\u015fka bir ifadeyle bu anlam\u0131yla \u2018amelin terki\u2019, s\u00fclukun hedefidir ve b\u00fct\u00fcn tasavvufi hal ve makamlarda belirleyicidir.<\/p>\n

Ancak ibadetler i\u00e7erisinde biri vard\u0131r ki, o, seyr \u00fc s\u00fclukun belirtti\u011fimiz \u2018terk\u2019 hedefiyle do\u011frudan parelellik arz eder. Bu ibadet, oru\u00e7tur. Oru\u00e7, insan\u0131n s\u00fcrekli eylem i\u00e7inde olmayla \u015fartlanm\u0131\u015f ve Tanr\u0131\u2019ya yakla\u015fmay\u0131 me\u015fakkatli ibadetlere ba\u011flam\u0131\u015f alg\u0131s\u0131na \u2018bir \u015fey yapmayarak\u2019 Tanr\u0131\u2019ya yakla\u015fman\u0131n imkan\u0131n\u0131 hat\u0131rlatt\u0131\u011f\u0131 i\u00e7in \u00f6nemlidir ve dindarl\u0131\u011f\u0131n \u00f6l\u00e7\u00fct\u00fc say\u0131lm\u0131\u015ft\u0131r. Ger\u00e7ekten de oru\u00e7, bir \u015fey yapmak de\u011fildir. Oru\u00e7 tutan ki\u015fi, bedeni veya mali veya zihn\u00ee herhangi bir amel yapmaz. Bu ba\u011flamda insan\u0131n orucuna derinlik kazand\u0131rmak ve de\u011ferini art\u0131rmak i\u00e7in oru\u00e7luyken yapt\u0131\u011f\u0131 i\u015fler ve ibadetler, orucun zat\u00ee tan\u0131m\u0131na dahil de\u011fildir ku\u015fkusuz. \u2018Oru\u00e7 tutmak\u2019 ile \u2018oru\u00e7luyken ibadet yapmak\u2019, ayr\u0131 m\u00fctalaa edilmesi gerekli hususlard\u0131r. Konuyu ayr\u0131nt\u0131l\u0131 bir \u015fekilde F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye\u2019de inceleyen \u0130bn\u00fc’l-Arab\u00ee\u2019ye g\u00f6re oru\u00e7, \u2018bir \u015fey yapmayarak\u2019 kar\u015f\u0131l\u0131\u011f\u0131 bizzat Tanr\u0131 olan bir ibadeti yerine getirmektir. Bu y\u00f6n\u00fcyle oru\u00e7, Tanr\u0131\u2019n\u0131n es-Samed ismini hat\u0131rlat\u0131r. \u00c7\u00fcnk\u00fc der, \u0130bn\u00fc’l-Arab\u00ee, \u2018oru\u00e7 tutarkan bir \u015fey yapmay\u0131z, aksine bir \u015fey yapmayarak oru\u00e7lu oluruz.\u2019<\/p>\n

\u0130bn\u00fc’l-Arab\u00ee\u2019nin \u00fczerinde durdu\u011fu en \u00f6nemli mesele, oru\u00e7 s\u00fcrecinde oru\u00e7lunun ilahi isimlerle ili\u015fkileridir. \u0130bn\u00fc’l-Arab\u00ee \u2018Ramazan Allah\u2019\u0131n bir ad\u0131d\u0131r\u2019 diye bir hadis aktararak Ramazan\u2019\u0131n ve bu ayda tutulan orucun ibadetler aras\u0131ndaki m\u00fcstesna yerini anlat\u0131r. Ramazan Tanr\u0131\u2019n\u0131n aylar i\u00e7indeki tek ismidir ve aylar i\u00e7inde benzeri olmayan bir ayd\u0131r. Oru\u00e7 da, benzeri olmayan bir ayda tutulan benzersiz bir ibadettir ve misilsiz Allah\u2019\u0131 hat\u0131rlat\u0131r. \u00d6te yandan oru\u00e7 gizli bir ibadettir. Bir insan\u0131n kendisi a\u00e7\u0131klamadan onun oru\u00e7 tuttu\u011fu ve ibadet yapt\u0131\u011f\u0131 bilinmez. \u00c7\u00fcnk\u00fc oru\u00e7lu bir \u015fey \u2018yapmamaktad\u0131r.\u2019 Bir ibadeti bir \u015fey yapmaks\u0131z\u0131n yerine getirmek, onu gizlemek demektir. \u0130bn\u00fc’l-Arab\u00ee \u2018Ramazan ay\u0131 geldi\u011finde cennet kap\u0131lar\u0131 a\u00e7\u0131l\u0131r\u2019 anlam\u0131ndaki hadisin bat\u0131n\u00ee yorumundan cennet ile \u00f6rt\u00fcnmek ve gizlenmek aras\u0131ndaki ili\u015fkiye dikkat \u00e7eker. Cennetin gizlemek ve \u00f6rtmek anlam\u0131yla orucun gizlili\u011fi ili\u015fkili oldu\u011fu i\u00e7in bu hadis b\u00f6yle zikredilmi\u015ftir.<\/p>\n

Allah\u2019\u0131n ad\u0131 olan bir ayda tutulan ve her bak\u0131mdan bu isimle ku\u015fat\u0131lan oru\u00e7, \u00f6ncelikle Tanr\u0131\u2019n\u0131n el-M\u00fcmsik ya da el-Masik ismiyle irtibatl\u0131d\u0131r. \u2018Tutmak\u2019 fiilinin \u00f6znesi olan el-Masik, Allah\u2019\u0131n isimlerinden birisidir. Allah bu isimleriyle yerleri ve g\u00f6kleri tutar, onlar\u0131n ortadan kalkmas\u0131n\u0131 engeller. \u0130nsan ise kendini \u2018tutarak\u2019 bu isim ile \u00f6nce taalluk (ili\u015fme, ilme\u2019l-yakin), sonra tahalluk (ayne\u2019l-yakin, ahlaklanma) ve en sonunda ise tahakkuk (hakka\u2019l-yakin) eder. El-Masik ismi insan \u00fczerinde h\u00fck\u00fcm sahibiyken bir \u015fey yemez, i\u00e7mez, cinsel ili\u015fkiye girmez vs. \u00d6te yandan orucu bozmak anlam\u0131ndaki \u2018iftar\u2019 kelimesi de, bizi Allah\u2019\u0131n ba\u015fka bir ismine g\u00f6t\u00fcr\u00fcr. O ise, el-Fat\u0131r\u2019d\u0131r. el-Fat\u0131r, Tanr\u0131\u2019n\u0131n yaratma eylemiyle ilgili ismi oldu\u011fu gibi ayn\u0131 zamanda bu isim \u2018f\u0131trat\u2019 klimesiyle irtibatl\u0131d\u0131r. Oru\u00e7lu iftar\u0131n\u0131 a\u00e7arken el-Fat\u0131r isminin h\u00fckm\u00fc alt\u0131na girer. el-Fat\u0131r yaran, ortaya \u00e7\u0131kartan demektir. \u0130ftar ile insan\u0131n daha \u00f6nce uzak durdu\u011fu besinlerin onun sindirim sistemini \u2018yarmas\u0131\u2019 ve \u2018a\u00e7mas\u0131\u2019 aras\u0131nda bir ili\u015fki vard\u0131r. Burada \u0130bn\u00fc’l-Arab\u00ee\u2019nin yaratma teorisinin yokluktan yaratma de\u011fil, \u00e7ekirdek halindeki bir \u015feyden alemin ortaya \u00e7\u0131kart\u0131lmas\u0131 oldu\u011funu hat\u0131rlamak gerekir. el-Fat\u0131r \u00e7ekirde\u011fin veya kabz edilmi\u015f \u015feyin par\u00e7alanmas\u0131 ve a\u00e7\u0131lmas\u0131 demektir. \u0130bn\u00fc’l-Arab\u00ee, f\u0131trat ile el-Fat\u0131r aras\u0131ndaki ili\u015fkiye de dikkat \u00e7eker ve mastar ile isim aras\u0131nda zaman zaman yapt\u0131\u011f\u0131 yer de\u011fi\u015ftirmelerden birini kullanarak \u2018F\u0131trat Allah\u2019t\u0131r\u2019 der. \u0130nsanlar\u0131n \u00fczerinde yarat\u0131ld\u0131\u011f\u0131 f\u0131trat, onlar\u0131n Allah\u2019a ve O\u2019nun suretine g\u00f6re yarat\u0131lm\u0131\u015f olmalar\u0131 demektir. Bu yorum ileri bir d\u00fczeye ta\u015f\u0131nd\u0131\u011f\u0131nda ise, ilah-\u0131 mutekad d\u00fc\u015f\u00fcncesine ve insan\u0131n bilfiil ayakta durmas\u0131 ve var olmas\u0131 anlam\u0131ndaki \u2018k\u0131yam\u2019\u0131n ancak Tanr\u0131 ile ger\u00e7ekle\u015fmesi gibi yorumlara kolayca ula\u015f\u0131l\u0131r. \u0130bn\u00fc’l-Arab\u00ee, orucun Tanr\u0131\u2019n\u0131n isimleriyle ili\u015fkisini orucun \u00f6d\u00fcl\u00fc hakk\u0131ndaki rivayetlerle destekler. Kutsi hadiste Allah Teala \u2018Orucun sevab\u0131 bana aittir\u2019 demi\u015ftir. Burada \u0130bn\u00fc’l-Arab\u00ee\u2019ye g\u00f6re herhangi bir z\u0131mn\u00ee sevap s\u00f6z konusu de\u011fildir. Aksine Allah onun \u00f6d\u00fcl\u00fc ben olaca\u011f\u0131m demektedir. \u00d6yleyse oru\u00e7, sevab\u0131yla da ibadetler aras\u0131nda m\u00fcstesna bir yere sahiptir.<\/p>\n

\n
\n

*Kaynak: Yeni D\u00fcnya Dergisi<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

SUF\u0130LER, insan\u0131n ibadet ile ili\u015fkisini ele al\u0131rken, \u2018ameli kendinden g\u00f6rmemek\u2019, bir fail ve \u00f6zne olarak onu \u2018benim amelim\u2019 diye sahiplenmemek \u00fczerinde \u00f6nemle durmu\u015flard\u0131r. Ameli ya da genel olarak herhangi bir \u015feyi \u2018sahiplenmek\u2019 duygusu, daha do\u011fru bir ifadeyle saplant\u0131 ve tutkusu, be\u015fer\u00eelik hapsinden kurtulamay\u0131\u015f\u0131n g\u00f6stergesi say\u0131ld\u0131\u011f\u0131 gibi ger\u00e7ek tevhide ula\u015fman\u0131n \u00f6n\u00fcndeki en b\u00fcy\u00fck engel say\u0131lm\u0131\u015ft\u0131r. \u2018En […]<\/p>\n","protected":false},"author":73,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[274],"class_list":["post-90527","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\nBazen Bir \u015eey Yapmamakt\u0131r \u201cAmel\u201d - Karakalem<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bazen Bir \u015eey Yapmamakt\u0131r \u201cAmel\u201d - Karakalem\" \/>\n<meta property=\"og:description\" content=\"SUF\u0130LER, insan\u0131n ibadet ile ili\u015fkisini ele al\u0131rken, \u2018ameli kendinden g\u00f6rmemek\u2019, bir fail ve \u00f6zne olarak onu \u2018benim amelim\u2019 diye sahiplenmemek \u00fczerinde \u00f6nemle durmu\u015flard\u0131r. 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