\u0130SL\u00c2M\u2019IN \u00c7EVRE G\u00d6R\u00dc\u015e\u00dcN\u00dc ANLAMAYA G\u0130R\u0130\u015e\u0130RKEN, i\u015fe, ele ald\u0131\u011f\u0131m\u0131z kavram\u0131 \u0130sl\u00e2m’\u0131n geleneksel olarak nas\u0131l bahis konusu yapt\u0131\u011f\u0131n\u0131 sormakla ba\u015flamal\u0131y\u0131z. Kur’\u00e2n’\u0131n dilinde bir kimse nas\u0131l \u2018environment\u2019 der? \u015eayet bu ond\u00f6rd\u00fcnc\u00fc as\u0131r Kahire veya \u0130sfahan\u2019\u0131 olsayd\u0131 hangi terminoloji kullan\u0131lacakt\u0131? \u015e\u00fcphesiz \u2018environment\u2019 kelimesini anlaml\u0131 bir \u015fekilde \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n Arap\u00e7a, T\u00fcrk\u00e7e, Fars\u00e7a ve Urduca gibi \u00e7a\u011fda\u015f dillerine \u00e7evirmek m\u00fcmk\u00fcnd\u00fcr, fakat halihaz\u0131rda anla\u015f\u0131ld\u0131\u011f\u0131 \u015fekliyle bu kavram o dillerde her zaman varolageldi\u011fi i\u00e7in de\u011fil. Bunun sebebi bellidir: Bizim \u00f6zg\u00fcn \u00e7evre g\u00f6r\u00fc\u015f\u00fcm\u00fcz modern bilimle birlikte geli\u015fti; \u0130ngilizce\u2019de bile, kelimenin bug\u00fcnk\u00fc anlam\u0131yla kullan\u0131l\u0131\u015f\u0131na ondokuzuncu as\u0131r \u00f6ncesinde rastlamak zordur.1<\/p>\n
Bat\u0131n\u0131n ziyadesiyle me\u015fgul oldu\u011fu \u2018\u00e7evre problemi\u2019nin ancak bilimin geli\u015fmesi sebebiyle zuhur etti\u011fini s\u00f6ylemek yerinde olur. \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n belli y\u00f6relerinde de cidd\u00ee \u00e7evresel sorunlar varsa, bu, \u0130sl\u00e2m toplumu kendi ideal ve ilkelerine uygun ya\u015fad\u0131\u011f\u0131 i\u00e7in de\u011fildir\u2014hi\u00e7 de \u00f6yle de\u011fil. Vuku bulmu\u015f olan \u015fu ki, \u0130sl\u00e2m toplumuna, ge\u00e7mi\u015f ikiy\u00fcz y\u0131l\u0131n \u015fartlar\u0131 ile, gayriisl\u00e2m\u00ee eylem bi\u00e7imleri dayat\u0131ld\u0131; ba\u015fka bir deyi\u015fle Bat\u0131n\u0131n \u00e7evre problemleri de Bat\u0131l\u0131 teknoloji ve know-how ile birlikte ithal edildi. Geleneksel \u0130sl\u00e2m ge\u00e7mi\u015fte asla insan-yap\u0131s\u0131 ciddi ekolojik felaketlerle, hatta b\u00f6yle bir ihtimalle bile, y\u00fczy\u00fcze gelmedi. Bu sebeple, \u0130sl\u00e2m, hi\u00e7bir zaman \u00e7evre ile ilgili olarak Bat\u0131n\u0131n \u00e2\u015fina oldu\u011fu t\u00fcrden kavramlar tasarlamak zorunda kalmad\u0131.<\/p>\n
\u00d6ns\u00f6z kabilinden bu m\u00fctalaalardan sonra, \u015fimdi b\u00fct\u00fcn \u0130sl\u00e2m\u00ee perspektifler i\u00e7in niha\u00ee otorite olan Kur’\u00e2n\u2019a d\u00f6nelim ve orada bulunan herhangi bir kavram\u0131n geleneksel bir M\u00fcsl\u00fcman\u0131n \u0130ngilizce \u2018environment\u2019 kelimesini nas\u0131l anlayaca\u011f\u0131na i\u015faret edip etmedi\u011fini soru\u015ftural\u0131m. Bu terimin lafz\u00ee m\u00e2n\u00e2s\u0131na tekab\u00fcl eden \u00f6nemli bir Kur’\u00e2n\u00ee deyim \u2018\u00e7evrelemek\/\u00e7epe\u00e7evre ku\u015fatmak\u2019 anlam\u0131na gelen ihata’d\u0131r. Kur\u2019\u00e2n, d\u00f6rt \u00e2yetinde, kafirleri \u2018ku\u015fatt\u0131\u011f\u0131\u2019 s\u00f6ylenen cehenneme g\u00f6nderme yapar. Bizim amac\u0131m\u0131z a\u00e7\u0131s\u0131ndan en \u00f6nemli olan\u0131 ise, bu kelimenin ge\u00e7ti\u011fi \u00e2yetlerin \u00e7o\u011funda Kur\u2019\u00e2n\u2019\u0131n \u2018kafirleri \u00e7epe\u00e7evre ku\u015fatan\u2019 Allah’a at\u0131fta bulunmas\u0131d\u0131r: \u201c\u015e\u00fcphesiz Allah k\u00e2firleri ku\u015fatm\u0131\u015ft\u0131r\u201d (2:19)*. Yine: \u201cRabbim yapt\u0131klar\u0131n\u0131z\u0131 ihata eder\u201d (11:92). Veya, \u201cAllah her\u015feyi ihata edendir\u201d (4:126; kar\u015f. 41:54).<\/p>\n
Herhangi bir m\u00fczakereye Allah ile ba\u015flamak, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin ay\u0131r\u0131c\u0131 niteli\u011fidir\u2014t\u0131pk\u0131 geleneksel bir M\u00fcsl\u00fcman taraf\u0131ndan yaz\u0131lan her kitab\u0131n \u2018bismillah\u2019la, yani \u2018Rahman ve Rah\u00eem olan Allah ad\u0131yla\u2019 ibaresi ile ba\u015flamas\u0131 gibi. E\u015fyaya bakman\u0131n b\u00fct\u00fcn \u0130sl\u00e2m\u00ee bi\u00e7imlerinin temeli, k\u0131saca, ilk \u015fehadettir: \u201cAllah’tan ba\u015fka il\u00e2h yoktur.\u201d Ba\u015fka her\u015fey bu ifadeye ba\u011fl\u0131d\u0131r; Kur’\u00e2n\u00ee vahyin kalbinde yer ald\u0131\u011f\u0131ndan ve ger\u00e7ekli\u011fin as\u0131l do\u011fas\u0131n\u0131 tarif etti\u011finden, hakk\u0131nda hi\u00e7bir \u015f\u00fcphe s\u00f6zkonusu olamayacak tek olgudur bu. Bu itibarla, \u201cAllah her\u015feyi \u00e7epe\u00e7evre ku\u015fat\u0131r\u201d Kur’\u00e2n\u00ee ifadesi \u00e7evre \u00fczerindeki \u0130sl\u00e2m\u00ee bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 anlamaya matuf herhangi bir giri\u015fim i\u00e7in uygun bir ba\u015flang\u0131\u00e7 noktas\u0131n\u0131 olu\u015fturur; bu, niha\u00ee olarak, Allah bizim \u00e7evremizdir demektir. Ger\u00e7ekten de, Kur’\u00e2n\u2019da yer alan ve bahse konu etti\u011fimiz kelimeden (ihata) t\u00fcretilmi\u015f olan il\u00e2h\u00ee isim, el-Muh\u00eet, tam bir kesinlik ve a\u00e7\u0131kl\u0131kla, Allah’\u0131n \u2018ihata edici\u2019 ve \u2018\u00e7epe\u00e7evre ku\u015fat\u0131c\u0131\u2019 oldu\u011funa i\u015faret eder. (Bu, yine Kur\u2019\u00e2n\u2019da ge\u00e7en ve her\u015feyi ku\u015fatan anlam\u0131ndaki bir ba\u015fka il\u00e2h\u00ee isim olan el-V\u00e2si\u2018 ile pratikte e\u015fanlaml\u0131d\u0131r. V\u00e2si\u2018 ismi ise, s\u0131kl\u0131kla \u2018her\u015feyi bilen\u2019 anlam\u0131ndaki el-\u00b4Al\u00eem ile birlikte kullan\u0131l\u0131r. \u00c7\u00fcnk\u00fc, Kur’\u00e2n\u2019a g\u00f6re, Allah\u2019\u0131n \u2018rahmeti ve ilmi her\u015feyi ku\u015fatm\u0131\u015ft\u0131r\u2019 [40:7; kar\u015f. 6:80, 7:89, 20:9]).<\/p>\n
\u015e\u00e2yet Allah niha\u00ee \u00e7evremiz ise, bizim yak\u0131n \u00e7evremiz nedir? Kur\u2019\u00e2n\u00ee bir cevap: Allah’t\u0131r, \u00e7\u00fcnk\u00fc \u201cDo\u011fu da Allah\u2019\u0131nd\u0131r, Bat\u0131 da; nereye d\u00f6nerseniz Allah’\u0131n vechi oradad\u0131r; \u015f\u00fcphe yok ki Allah her\u015feyi ku\u015fatan (v\u00e2si\u2018), her\u015feyi bilendir (\u2018al\u00eem)\u201d (2:115). Veya yine \u201cO Evvel ve \u00c2hir, Z\u00e2hir ve B\u00e2t\u0131n\u2019d\u0131r\u201d (57:3). Ayn\u0131 sorunun ba\u015fka Kur\u2019\u00e2n\u00ee cevaplar\u0131 da vard\u0131r. Mesel\u00e2 Kur’\u00e2n bizim yak\u0131n \u00e7evremizi \u2018bu d\u00fcnya\u2019 (ed-d\u00fcnya, lafz\u00ee olarak \u2018yak\u0131n olan\u2019) diye adland\u0131r\u0131r; bu terim \u2018\u00f6te d\u00fcnya\u2019 anlam\u0131ndaki el-\u00e2hire\u2019ye mukabil gelir; bunlardan birini ifade etmek di\u011ferini ima eder. Pek \u00e7ok pasajda Kur\u2019\u00e2n gelecek d\u00fcnyan\u0131n bu d\u00fcnyadan \u00e7ok daha iyi bir yer oldu\u011funa ve orada Allah’a v\u00e2s\u0131l olaca\u011f\u0131m\u0131za i\u015faret eder. Allah ile olan beraberlikten sonra bu d\u00fcnyaya girdik, bu d\u00fcnyada Allah taraf\u0131ndan \u00e7epe\u00e7evre ku\u015fat\u0131lm\u0131\u015f olarak ya\u015far\u0131z ve \u00f6teki d\u00fcnyada yine Allah’a v\u00e2s\u0131l olaca\u011f\u0131z. Kur\u2019\u00e2n \u201c\u0130lkin yarat\u0131p sonra [diriltecek ve] onu iade edecek olan Allah\u2019t\u0131r\u201d der (10:34).2<\/p>\n
Yak\u0131n \u00e7evremiz i\u00e7in kullan\u0131lan bir ba\u015fka Kur\u2019\u00e2n\u00ee terim el-arz’d\u0131r (arz, yery\u00fcz\u00fc). \u2018Bu d\u00fcnya\u2019 deyimi gibi, bu terim de ba\u011fla\u015f\u0131kt\u0131r, \u00e7\u00fcnk\u00fc normal olarak \u2018g\u00f6kler\u2019 (sem\u00e2v\u00e2t) ile birlikte an\u0131l\u0131r ve her h\u00e2l\u00fck\u00e2rda \u2018g\u00f6kler\u2019i im\u00e2 eder. \u00c7o\u011fu tefsircinin \u2018g\u00f6kler ve yer\u2019 deyiminden anlad\u0131\u011f\u0131, bunun ruh\u00e2n\u00ee ve cism\u00e2n\u00ee veya g\u00f6r\u00fcnen ve g\u00f6r\u00fcnmeyen iki esas mahluk t\u00fcr\u00fcne g\u00f6nderme yapt\u0131\u011f\u0131d\u0131r. \u2018G\u00f6klerin sakinleri\u2019 nurdan yarat\u0131lm\u0131\u015f olup kurbiyet-i il\u00e2hiyede mukim olan meleklerdir.<\/p>\n
Bu ba\u011fla\u015f\u0131k terimler \u00e7iftinin her ikisi de\u2014\u2018bu d\u00fcnya ve \u00f6te d\u00fcnya\u2019 ile \u2018g\u00f6kler ve yer\u2019\u2014d\u00fcnya (world) veya evren (universe) \u015feklinde de \u00e7evrilen ve \u2018Allah’tan gayr\u0131 her\u015fey\u2019 olarak tarif edilen kosmos\u2019a (el-\u2019alem) at\u0131fta bulunur.3 \u0130lk terimler \u00f6be\u011fi (bu d\u00fcnya ve \u00f6te d\u00fcnya) kosmosu olu\u015fu veya \u2018zamansal\u2019 yap\u0131s\u0131, yani \u015fimdiki ve niha\u00ee durumu itibar\u0131yla tasvir eder. \u0130kinci \u00f6bek ise kosmosu statik veya \u2018uzamsal\u2019 durumu itibar\u0131yla tasvir eder.<\/p>\n
\u0130sl\u00e2m\u2019\u0131n Allah’\u0131n ger\u00e7ekli\u011finin birincillik ve nih\u00e2\u00eeli\u011fine ve O\u2019nun t\u00fcm yaratt\u0131klar\u0131 \u00fczerindeki mutlak kudretine \u0130sl\u00e2m\u2019\u0131n yapt\u0131\u011f\u0131 vurgu \u015fu anlama gelir: \u00c2lemin, her nas\u0131l tasavvur edilirse edilsin, do\u011fru anla\u015f\u0131labilmesi i\u00e7in Yarat\u0131c\u0131s\u0131na nisbet edilmesi gereklidir. Bizim yeg\u00e2ne endi\u015femiz 1984’teki arz\u0131m\u0131z\u0131n \u00e7evresi de olsa, onun halini ancak muhakkak surette \u2018Allah\u2019\u0131n \u00e7epe\u00e7evre ku\u015fatt\u0131\u011f\u0131\u2019 \u2018t\u00fcm \u015feyler\u2019 ba\u011flam\u0131nda anlayabiliriz. Dahas\u0131, \u015fimdiye kadar \u015fu da a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015f olmal\u0131: Manev\u00ee \u00e2lem madd\u00ee \u00e2lemi kapsar ve ku\u015fat\u0131r. Manev\u00ee \u00e2lem bizim \u00fcst\u00fcm\u00fczde, bizimle Allah aras\u0131nda ve hem \u00f6n\u00fcm\u00fczde hem arkam\u0131zda, yani yine bizimle\u2014Evvel oldu\u011fu gibi \u00c2hir de olan\u2014Allah aras\u0131nda yer al\u0131r. Yak\u0131n \u00e7evremizi ya manev\u00ee \u00e2leme y\u00fckselmek suretiyle burada ve \u015fimdi, veya cism\u00e2n\u00ee \u00f6l\u00fcm yoluyla terketti\u011fimizde, manev\u00ee bir \u00e7evreye gireriz. Cism\u00e2n\u00ee d\u00fcnyay\u0131 ku\u015fatan bu m\u00e2nev\u00ee \u00e2lemi de yine Allah ku\u015fat\u0131r.<\/p>\n
K\u0131sacas\u0131, \u00e7evreye dair \u0130sl\u00e2m\u00ee bir perspektif tamamen \u0130sl\u00e2m\u2019\u0131n Allah ve evren perspektifinden t\u00fcretilecektir. Dahas\u0131, herkesin bildi\u011fi gibi, bizim \u00e7evre ile olan ili\u015fkimiz asl\u00ee \u00f6nem ta\u015f\u0131r. Bir kere, \u00e7evrenin dengesini bozanlar biz insanlar\u0131z. Bu demektir ki, \u0130sl\u00e2m\u00ee terminoloji ile, biz, bizi ku\u015fat\u0131p \u00e7evreleyenle \u00e2henk i\u00e7inde ya\u015fam\u0131yoruz art\u0131k; biz insanla evren, ve ayn\u0131 nedenle, insanla Allah veya \u2018\u00e7epe\u00e7evre ku\u015fatan\u2019 (el-Muh\u00eet) ile \u2018\u00e7epe\u00e7evre ku\u015fat\u0131lan\u2019 (el-muhat) aras\u0131ndaki muvaf\u0131k ili\u015fkiyi ortadan kald\u0131rd\u0131k.<\/p>\n
\u0130nsan nedir o halde? T\u00fcm mahlukat aras\u0131nda insan\u0131n \u00e2lemle onun S\u00e2nii aras\u0131ndaki ili\u015fkiyi alt\u00fcst etmesi nas\u0131l m\u00fcmk\u00fcn olabiliyor? \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7evrenin halini anlayabilmek i\u00e7in \u00f6nce kendimizi anlamak zorunday\u0131z. Bu itibarla, \u00e7evre probleminin g\u00fcndeme getirdi\u011fi sorunlar \u0130sl\u00e2m\u2019\u0131n ve di\u011fer \u00e7o\u011fu dinlerin bahse konu etti\u011fi merkez\u00ee meselelerdir: Ger\u00e7ekli\u011fin mahiyeti nedir? \u0130nsan\u0131n ger\u00e7eklikle ili\u015fkisi nedir? Hayat\u0131n gayesi nedir? Bu g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131ndan, \u00e7evre \u00fczerindeki \u0130sl\u00e2m\u00ee perspektifi resmetme i\u015fi, \u0130sl\u00e2m\u2019\u0131n Allah, insan ve evrenle ilgili t\u00fcm \u00f6\u011fretilerinin izah\u0131na indirgenir. Burada ben sadece Kur\u2019\u00e2n\u00ee d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn baz\u0131 temel terim ve kavramlar\u0131na i\u015faret etmek suretiyle, bu i\u015fe yaln\u0131zca bir giri\u015f yapabilirim.<\/p>\n
ALLAH’IN \u00c2YETLER\u0130<\/p>\n
\u2018\u0130\u015faret\u2019 ve \u2018al\u00e2met\u2019 anlamlar\u0131ndaki Kuran\u00ee \u00e2yet terimi Allah hakk\u0131nda bilgi veren herhangi bir \u015feyi im\u00e2 eder. G\u00fcn\u00fcm\u00fczde bu terim \u2018\u00c2yetullah\u2019 deyimi ile Bat\u0131da iyi bilinmektedir. \u00c2yetullah, Allah’\u0131n \u00e2yeti demek olup, bu as\u0131rda \u0130ran\u2019daki baz\u0131 din\u00ee liderler i\u00e7in kullan\u0131lmaya ba\u015fland\u0131 (do\u011fru veya yanl\u0131\u015f olarak, meselemiz bu de\u011fil; burada \u015fu ifade edilmelidir ki, a\u00e7\u0131k ve kesin olarak s\u00f6ylersek, evrendeki her bir \u015fey Allah\u2019\u0131n bir \u00e2yetidir\u2014\u015feytan\u0131n kendisi de dahil). \u02dcyet terimi tekil ve \u00e7o\u011ful halleriyle Kur’\u00e2n\u2019da nerede ise d\u00f6rty\u00fcz kez kullan\u0131l\u0131r. Genelde iki t\u00fcr \u00e2yet tefrik edilebilir: tabiat\u00fcst\u00fc (veya vahy\u00ee) ve tabi\u00ee. Mu’cizeler ve il\u00e2h\u00ee m\u00fcdahaleler, peygamberler vas\u0131tas\u0131yla nazil olan kitap ve suhuflar, Kur’\u00e2n\u2019\u0131n kendisi ve daha \u00f6zg\u00fcl olarak onun \u00e2yetlerinin herbirisi birinci kategoriye dahil edilebilir. Tabi\u00ee \u00e2yetler kategorisinde ise tabi\u00ee d\u00fcnyadaki t\u00fcm nesneler, mesel\u00e2 g\u00fcne\u015f, ay, y\u0131ld\u0131zlar, a\u011fa\u00e7lar ve hayvanlar ve vuku bulan her hadise yer ald\u0131\u011f\u0131 gibi, bu d\u00fcnyada ayr\u0131msanabilecek her \u00f6r\u00fcnt\u00fc ve kanun, mesel\u00e2 g\u00fcne\u015fin her sabah do\u011fmas\u0131 olgusu da buna dahil edilebilir.<\/p>\n
\u0130sl\u00e2m\u00ee evren g\u00f6r\u00fc\u015f\u00fcnde \u00e2yetler iki veya daha farkl\u0131 t\u00fcrde \u015feyi temsil etmez; tabi\u00ee ve tabiat\u00fcst\u00fc olan birbirine kar\u0131\u015f\u0131p ayr\u0131lmaz olur. \u0130l\u00e2h\u00ee tecelli ger\u00e7ekli\u011fin asl\u00ee bir boyutudur; o din\u00ee ve tabiat\u00fcst\u00fc bir ba\u011flamda veya l\u00e2din\u00ee ve tabi\u00ee bir ba\u011flamda alg\u0131lanabilir, fakat bu her iki ba\u011flam da daha b\u00fcy\u00fck \u00e7er\u00e7evelere uyar; bu \u00e7er\u00e7evelerden birincisi kosmos, ikincisi de Allah’t\u0131r: daha \u00f6nce bahsetti\u011fimiz iki birincil \u00e7er\u00e7eve. Ba\u015fka bir deyi\u015fle, tabi\u00ee \u00e2lem tabiat\u00fcst\u00fc \u00e2lemden temelde farkl\u0131 de\u011fildir; tabi\u00ee \u015feylere asla salt nesneler olarak bak\u0131lmayaca\u011f\u0131 gibi, tabiat\u00fcst\u00fc \u00e2yet ve mucizelerin de tamamen tabi\u00ee kanunlar\u0131n haricinde zuhur etti\u011fi d\u00fc\u015f\u00fcn\u00fclemez. Her bir \u015fey ve her bir olay, tabi\u00ee veya tabiat\u00fcst\u00fc k\u00f6kenli olsun, Allah\u2019\u0131n mahluku ve O\u2019nun \u00e2yetidir, her birine uygun ihtiramla muamele edilmeli ve her biri uygun bi\u00e7imde an\u0131lmal\u0131d\u0131r (zikr). Burada \u0130sl\u00e2m\u2019\u0131n kosmosa sadece g\u00f6rebildi\u011fimiz\u2014veya do\u011fru yerde, do\u011fru zamanda ve do\u011fru aletlere sahip isek ilke olarak g\u00f6rebilece\u011fimiz\u2014\u00e2lemi (e\u015f-\u015feh\u00e2de) de\u011fil, melekler gibi tabiat\u00fcst\u00fc varl\u0131klar\u0131 i\u00e7ine alan ve g\u00f6r\u00fcnen \u00e2leme nisbetle Allah’a daha yak\u0131n bir ontolojik d\u00fczeyde yer alan g\u00f6r\u00fcnmeyen \u00e2lemi (el-gayb) dahil etti\u011fini yinelemek zait olmaz. Yine ifade etmelidir ki, melekler ve di\u011fer g\u00f6r\u00fcnmeyen varl\u0131klar \u0130sl\u00e2m\u00ee d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn o kadar par\u00e7as\u0131d\u0131rlar ki, yak\u0131n \u00e7evremiz melek\u00ee veya il\u00e2h\u00ee b\u00fct\u00fcn g\u00f6r\u00fcnmeyen etkilere kapat\u0131lm\u0131\u015f kapal\u0131 bir sistem de\u011fildir ve olamaz. G\u00f6r\u00fcnen \u00e2lem daha \u00fcst ger\u00e7ekliklerin kendilerini sergiledi\u011fi bir aland\u0131r ve bu \u00fcst ger\u00e7ekliklerin bize y\u00f6nelik taleplerinden ayr\u0131 olarak nazara al\u0131namaz:<\/p>\n
\u201cRabbin, balar\u0131s\u0131na \u2018Da\u011flardan, a\u011fa\u00e7lardan ve [insanlar\u0131n senin i\u00e7in yapaca\u011f\u0131] \u00e7ardaklardan evler [kovanlar] edin, sonra meyve[ve \u00e7i\u00e7ek]lerin her birinden ye de Rabbinin [bal imalinde \u00f6\u011fretti\u011fi ve] kolayl\u0131klar g\u00f6stedi\u011fi yayl\u0131m yollar\u0131na git\u2019 diye ilham etti. Onlar\u0131n kar\u0131nlar\u0131ndan [a\u011f\u0131zlar\u0131ndan] renkleri \u00e7e\u015fitli \u015ferbet [bal] \u00e7\u0131kar ki onda insanlar i\u00e7in \u015fifa vard\u0131r. \u0130\u015fte bunda da tefekk\u00fcr edecek bir z\u00fcmre i\u00e7in elbette bir \u00e2yet var.\u201d (16:68-69)<\/p>\n
\u201cYer[y\u00fcz\u00fcn]e bir bakmad\u0131lar m\u0131 ki Biz orada her g\u00fczel \u00e7iftten nice nebatlar bitirdik. \u015e\u00fcphesiz ki bunlardan [Hakk\u2019\u0131n kemal-i kudretine] birer ni\u015fane vard\u0131r. [Fakat] onlar\u0131n \u00e7o\u011fu iman edici de\u011fillerdir.\u201d (26:7-8)4<\/p>\n
\u0130NSANIN H\u0130LAFET\u0130<\/strong><\/p>\n Allah’\u0131n \u00e2yetleri, gerek vahy\u00ee olanlar, gerekse de tabi\u00ee olanlar, insana y\u00f6neltilmi\u015ftir. Yukar\u0131da al\u0131nt\u0131lanan \u00e2yetlerde ve ba\u015fka pek \u00e7ok pasajda Kur\u2019\u00e2n \u00e2yetlere g\u00f6nderme yapar ve sonra insanlardan bunlar \u00fczerine teemm\u00fcl ve tefekk\u00fcr etmelerini ister. Onlar\u0131 ihmal ve inkar edenleri ise cehennemin elim azab\u0131 ile uyar\u0131r. Allah’\u0131n resulleri insana Allah\u2019\u0131 hat\u0131rlatmak (tezkir) i\u00e7in geldiler ve Onu hat\u0131rlamak (zikr) insan\u0131n g\u00f6revidir. K\u0131sacas\u0131 mahlukat aras\u0131nda yaln\u0131zca insanlar (cinler tek istisna olarak) Allah’\u0131n \u00e2yetlerini d\u00fc\u015f\u00fcnmeye \u00e7a\u011fr\u0131l\u0131rlar.<\/p>\n \u015eu halde, insan bu \u00e7a\u011fr\u0131ya kulak verir veya vermez. Yaln\u0131zca o, Allah’\u0131 zikretmek veya etmemek tercihine sahiptir. \u201cG\u00f6klerde ve yerde ne varsa Allah’\u0131 tesbih [ve tenzih] eder\u201d der Kur\u2019\u00e2n (57:1, 59:1, vs.). \u00c7\u00fcnk\u00fc, kesinlikle her\u015fey O\u2019nun \u00e2yetidir. Yine: \u201cG\u00f6rmedin mi g\u00f6klerde olan herkes [her\u015fey] ve yerde bulunan herkes [her\u015fey], g\u00fcne\u015f, ay, y\u0131ld\u0131zlar, da\u011flar, a\u011fa\u00e7lar, hayvanlar ve insanlar\u0131n bir\u00e7o\u011fu hakikaten Allah\u2019a secde ediyor?\u201d (22:18) Demek ki, sadece insanl\u0131k Allah’a ba\u015f e\u011fmemeyi se\u00e7ebilir ve bu olgu, belki paradoksal olarak, O\u2019nun en b\u00fcy\u00fck \u00e2yetlerinden biridir. \u00c7\u00fcnk\u00fc yaln\u0131zca Allah’\u0131n imaj\u0131nda (\u2018O\u2019nun suretinde\u2019 veya Peygamberin s\u00f6yledi\u011fi gibi \u2018Rahman\u2019\u0131n suretinde\u2019) yarat\u0131lm\u0131\u015f bir varl\u0131k onu inkar etme yetisinde olabilir. Allah\u2019\u0131n ilim ve iradesinden bir hissesi olmakla, insan kendisini bir k\u00fc\u00e7\u00fck il\u00e2h yerine koyabilir. Kur\u2019\u00e2n \u201cG\u00f6klerde ve yerde kim varsa onlar da, g\u00f6lgeleri de sabah ak\u015fam ister istemez Allah\u2019a secde eder\u201d (13:15, kar\u015f. 3:83) derken bu noktay\u0131 im\u00e2 eder gibidir. Bir insan isteyerek Allah’a secde etse de veya etmese de, o h\u00e2l\u00e2 Allah\u2019\u0131n bir \u00e2yetidir ve o suretle de O\u2019nu tesbih etmektedir.<\/p>\n C\u00fcz’\u00ee irade yetisi Allah\u2019\u0131n insanlara bah\u015fetti\u011fi \u2018emanet\u2019ten bahsederken Kur\u2019\u00e2n\u2019\u0131n at\u0131fta bulundu\u011fu \u015feyin en az\u0131ndan bir k\u0131sm\u0131n\u0131 olu\u015fturur: \u201cBiz emaneti g\u00f6klere, yere ve da\u011flara arz [ve teklif] ettik de onlar bunu y\u00fcklenmekten \u00e7ekindiler, bundan endi\u015feye d\u00fc\u015ft\u00fcler; insana gelince o [tuttu] bunu s\u0131rt\u0131na y\u00fckledi, \u00e7\u00fcnki o \u00e7ok zalim, \u00e7ok cahildir.\u201d (33:72) \u0130nsan\u0131n \u2018\u00e7ok zalim, \u00e7ok cahil\u2019 olmas\u0131 ger\u00e7e\u011fi, muhakkak ki, onun Allah’\u0131n emanetine do\u011fru muamele etmeyi\u015fine i\u015faret etmektedir.<\/p>\n \u00c7o\u011fu otoriteler insana sunulan emaneti \u00c2demo\u011fullar\u0131n\u0131n, fiziksel yarat\u0131l\u0131\u015flar\u0131ndan \u00f6nce, Allah\u2019\u0131n \u00fczerlerindeki rububiyetine \u015fehadet ettikleri \u2018Elest\u2019teki Anla\u015fma\u2019 olarak belirlerler\u2014\u201cK\u0131yamet g\u00fcn\u00fc \u2018Bizim bundan haberimiz yoktu\u2019 dememeniz i\u00e7in\u201d (7:172). Bu anla\u015fma da, s\u0131ras\u0131yla, \u00c2dem\u2019in ve onun m\u00fcttaki z\u00fcrriyetinin yery\u00fcz\u00fcnde Allah\u2019\u0131n halifeleri veya temsilcileri k\u0131l\u0131nmalar\u0131 olgusuyla ilgilidir. Kur\u2019\u00e2n\u2019\u0131n bahsine g\u00f6re (2:30 ve devam\u0131) Allah meleklere yery\u00fcz\u00fcne bir halife koyaca\u011f\u0131n\u0131 s\u00f6yledi, fakat melekler bu halifenin \u2018fesad \u00e7\u0131kar\u0131p kan d\u00f6kece\u011fini\u2019 s\u00f6yleyerek itiraz ettiler. Yaln\u0131zca kendilerinin s\u0131n\u0131rl\u0131 bir bilgiye sahip olmalar\u0131na kar\u015f\u0131l\u0131k \u00c2dem\u2019e t\u00fcm e\u015fyan\u0131n isimlerinin \u00f6\u011fretildi\u011fini ke\u015ffettiklerinde Allah\u2019\u0131n halife yaratmadaki hikmetini anlad\u0131lar.<\/p>\n \u00c2dem\u2019e t\u00fcm \u015feylerin isimlerinin \u00f6\u011fretilmi\u015f olmas\u0131, onun akl\u0131n\u0131n \u00f6zel mahiyetine ve Allah\u2019\u0131n \u00e2yetlerini tan\u0131ma kabiliyetine i\u015faret eder. \u00c2dem\u2019e isimleri bizzat Allah \u00f6\u011fretti (2:31); ba\u015fka bir deyi\u015fle \u00c2dem e\u015fyan\u0131n isimlerini onlar\u0131n Allah\u2019a olan nisbeti vechiyle \u00f6\u011frendi, O\u2019ndan ayr\u0131l\u0131klar\u0131 ile de\u011fil. Bu isimlerin \u00c2dem\u2019e\u2014ve \u2018\u00c2dem\u2019 ile, \u00e2\u015fikar ki, Kur\u2019an \u2018insanl\u0131\u011f\u0131\u2019 kasdetmektedir (kar\u015f. 7:10-11)\u2014\u00c2dem ilk yarat\u0131ld\u0131\u011f\u0131nda, Allah’\u0131n kurbiyetinde iken \u00f6\u011fretildi\u011fine dikkat edilmelidir. \u00c7o\u011fu m\u00fcfessir, isimlerin t\u00fcm e\u015fyan\u0131n hakikat\u0131 veya Allah\u2019\u0131n kendisine bilindi\u011fi haliyle e\u015fya oldu\u011funa i\u015faret ederler. Mikrokozm\u2014t\u00fcm e\u015fyan\u0131n toplam\u0131 olan makrokozmun aynadaki sureti\u2014olarak insan kavram\u0131n\u0131n \u0130sl\u00e2m\u00ee form\u00fclasyonu, k\u0131smen, insan tabiat\u0131n\u0131n kendi i\u00e7inde t\u00fcm e\u015fyan\u0131n isimlerini ihtiva etti\u011fi \u015feklindeki bu g\u00f6r\u00fc\u015ften t\u00fcretilmi\u015ftir. Nih\u00e2yette, Allah\u2019\u0131n isimlerini tan\u0131y\u0131p tasdik etti\u011fi zaman insan\u0131n \u2018hat\u0131rlad\u0131\u011f\u0131,\u2019 bu isimlerin kendileridir; esas\u0131nda o her bir \u015feyle onun Yarat\u0131c\u0131s\u0131 veya s\u00fbfilerin diliyle s\u00fbretle m\u00e2n\u00e2, z\u00e2hirle b\u00e2t\u0131n, tecelli ile tecellisiz ger\u00e7eklik aras\u0131nda varolan yak\u0131n ili\u015fkiyi tasdik etmektedir. Ayn\u0131 zamanda o, kendi d\u0131\u015f\u0131ndakine dair bilgisi kendi i\u00e7inde olandan kaynakland\u0131\u011f\u0131 i\u00e7in, t\u00fcm \u015feyler ile bir \u015fekilde ayniyetini de olumlamaktad\u0131r. Bir ba\u015fka deyi\u015fle, \u00c2dem\u2019e t\u00fcm isimlerin \u00f6\u011fretilmi\u015f olmas\u0131 g\u00f6sterir ki, il\u00e2h\u00ee surette yarat\u0131lm\u0131\u015f olmak vasf\u0131 dolay\u0131s\u0131yla insan bir \u015fekilde Allah\u0131n ilm-i mutlak\u0131na kat\u0131lmaktad\u0131r.<\/p>\n \u0130nsan\u0131n t\u00fcm e\u015fyaya dair bilkuvve bilgisinin sonu\u00e7lar\u0131ndan biri, ona Allah’\u0131n mahlukat\u0131 \u00fczerinde iktidar verilmesidir. Kur\u2019\u00e2n insana Allah\u2019\u0131n kosmostaki yarat\u0131lm\u0131\u015flar\u0131 onun emrine verdi\u011fini, ona musahhar k\u0131ld\u0131\u011f\u0131n\u0131 (teshir) hat\u0131rlat\u0131r; bizzat bu teshir Allah\u2019\u0131n \u00e2\u015fikar \u00e2yetlerinden birisidir:<\/p>\n \u201cG\u00f6rmedin mi Allah yerde ne varsa onlar\u0131 … size teshir etmi\u015ftir.\u201d (22:65)<\/p>\n \u201cG\u00f6klerde ne var, yerde ne varsa hepsini Allah\u2019\u0131n muhakkak sizin i\u00e7in musahhar k\u0131ld\u0131\u011f\u0131n\u0131, a\u00e7\u0131k ve gizli bir\u00e7ok nimetlerini \u00fczerinizde bol bol tamamlad\u0131\u011f\u0131n\u0131 g\u00f6rmediniz mi?\u201d (31:20)<\/p>\n Kur\u2019\u00e2n Allah\u2019\u0131n nas\u0131l meleklere \u00c2dem\u2019e secde etmeyi emretti\u011fini anlat\u0131r (2:34); bu a\u00e7\u0131k\u00e7a g\u00f6klerdeki ve yerdeki her\u015feyin, \u00e2lem-i gayb sakinlerinin bile, insana musahhar k\u0131l\u0131nmas\u0131 olgusuyla ilgilidir.<\/p>\n Mikrokozmla makrokozm Allah\u2019\u0131n insan\u0131 kendi suretinde bir halife olarak yaratt\u0131\u011f\u0131 zaman kurdu\u011fu il\u00e2h\u00ee ba\u011fla birbirine ba\u011flan\u0131r. Bu Kur\u2019\u00e2n\u00ee antropolojinin \u00e2\u015fikar \u00f6nemi \u015fu ki, mahlukat aras\u0131nda sadece insan arz\u0131 tahrip edebilir.5 Yine de insan yak\u0131n bir birlik ile arza ba\u011fl\u0131d\u0131r, \u00f6yle ki kosmosun zahir\u00ee hali insan bilincinin dahil\u00ee halini yans\u0131t\u0131r. \u00d6zne ve nesne ay\u0131rdedilemez, her nekadar \u00f6zne etken rol\u00fc \u00fcstlenmi\u015f olsa da. Dolay\u0131s\u0131yla, ili\u015fkinin bir y\u00f6n\u00fcn\u00fcn \u2018hastal\u0131\u011f\u0131\u2019 ancak di\u011fer y\u00f6ndeki rahats\u0131zl\u0131\u011f\u0131n i\u015fareti olabilir\u2014\u2018fesad\u2019\u0131n sorumlulu\u011fu etken partnerde kalmakla birlikte.<\/p>\n Bu noktada \u00f6nemli bir soruya cevap verilmesi gerekir: Pratikte insan bu emaneti nas\u0131l ta\u015f\u0131yabilir? \u0130nsan nas\u0131l yery\u00fcz\u00fcnde fesad \u00e7\u0131karmayan, fakat aksine orada huzur, bar\u0131\u015f ve ahengi tesis eden yetkin halife olabilir?<\/p>\n Bu soruya cevap vermek i\u00e7in Kur\u2019\u00e2n\u00ee insan tabiat\u0131 kavram\u0131n\u0131n bir ba\u015fka boyutuna bakmam\u0131z gerekir.<\/p>\n ALLAH’IN ABD\u2019\u0130<\/strong><\/p>\n Kur\u2019\u00e2n\u2019\u0131n \u00c2dem\u2019i ve onun z\u00fcrriyetini Allah\u2019\u0131n halifeleri olarak se\u00e7ip ay\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6ylemek Kur\u2019\u00e2n\u00ee antropolojinin tam bir resmini vermez. Bir kere a\u00e7\u0131k ki, \u00c2dem\u2019in \u00e7ocuklar\u0131n\u0131n hepsi ger\u00e7ek halife olarak i\u015flev g\u00f6rememektedirler: \u2018Fesad ve kan d\u00f6kme\u2019 Kabil’le ba\u015flam\u0131\u015ft\u0131 bile. Onun zaman\u0131ndan beri bu emaneti liyakatle g\u00f6\u011f\u00fcsleyemeyen ve bu sebeple yery\u00fcz\u00fcn\u00fc fesada u\u011fratan kimseler var olageldi. Bu sebeple, Kur’\u00e2n\u00ee insan g\u00f6r\u00fc\u015f\u00fcn\u00fcn tam bir resmini elde etmeden \u00f6nce \u2018hilafet\u2019 kavram\u0131na insan\u0131n kosmostaki yeri ile ilgili ikinci bir anahtar Kur\u2019\u00e2n\u00ee \u00f6\u011freti eklenmelidir. \u0130nsan\u0131n insanl\u0131\u011f\u0131n\u0131 tam anlam\u0131yla ger\u00e7ekle\u015ftirmesini ve b\u00f6ylelikle Allah\u2019\u0131n halifesi olmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan bu vas\u0131f \u2018ubudiyet\u2019tir.<\/p>\n Arz \u00fczerinde h\u00fck\u00fcmran olan halife kendi heveslerine g\u00f6re de\u011fil, Allah\u2019\u0131n emirlerine g\u00f6re h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 y\u00fcr\u00fct\u00fcr; o s\u0131n\u0131rl\u0131 bireysel saikleri ge\u00e7ip kendi iradesini il\u00e2h\u00ee iradeye teslim etti\u011fi i\u00e7in Allah\u2019\u0131 temsil edebilmektedir. Bu nedenle ona Allah\u2019\u0131n kulu (\u2018abd) denir. M\u00fcsl\u00fcmanlar i\u00e7in be\u015fer\u00ee kemalin en b\u00fcy\u00fck n\u00fcmunesi olan Peygamber namazlarda \u2018abduhu ve rasuluhu\u2019 diye, yani \u2018Allah’\u0131n kulu ve resul\u00fc\u2019 olarak an\u0131l\u0131r. Muhammed \u00f6nce Allah’\u0131n abdidir, ancak bundan sonra O\u2019nun peygamberi olabilme vasf\u0131n\u0131 kazan\u0131r. Peygamberi takip edenler i\u00e7in de bu b\u00f6yledir; onlar \u00f6nce Allah\u2019\u0131n abdi olmal\u0131d\u0131rlar, ancak o zaman O\u2019nun halifesi olmay\u0131 \u00fcmit edebilirler. \u0130nsan kendisini Allah\u2019a teslim etmeden O\u2019nun emanetini ta\u015f\u0131yamaz.6<\/p>\n Bu fikrin asl\u00ee \u00f6nemine \u2018\u0130sl\u00e2m\u2019 kelimesinin lafz\u00ee anlam\u0131 i\u015faret eder. \u0130sl\u00e2m Allah\u2019a teslimiyet demektir. K\u0131sacas\u0131, bir a\u00e7\u0131dan insan Allah\u2019\u0131n halifesi olmak i\u00e7in yarat\u0131lm\u0131\u015f ise, bir ba\u015fka a\u00e7\u0131dan O\u2019nun kulu olmak i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r: Allah, \u201cBen cinleri de, insanlar\u0131 da ancak bana kulluk (ibadet) etsinler diye yaratt\u0131m\u201d (51:56) der Kur\u2019\u00e2n\u2019da.7<\/p>\n Emaneti ta\u015f\u0131man\u0131n ve Allah\u2019\u0131n halifesi olman\u0131n \u00f6n \u015fart\u0131 olan \u2018ibadet\u2019 nedir o halde? K\u0131saca, Kur\u2019\u00e2n\u2019da ve Peygamberin \u00f6rne\u011finde (s\u00fcnnet veya Kur\u2019\u00e2n\u2019da atfolundu\u011fu \u00fczere [33:21] \u2018iyi \u00f6rnek\u2019 i\u00e7inde) a\u00e7\u0131klanan il\u00e2h\u00ee iradeye teslim olmak. Ba\u015fka bir ifadeyle, insan Allah\u2019\u0131n vahyetti\u011fi dine t\u00e2bi olmadan yery\u00fcz\u00fcnde O\u2019nu temsil edemez. Vahye t\u00e2bi olmamak, Allah\u2019\u0131n \u00e2\u015fikar \u00e2yetlerini \u00f6nemsememek ve kafirlerden biri olmak demektir.<\/p>\n Kafir teriminin kendisi bir anahtar Kur’\u00e2n\u00ee kavramd\u0131r; b\u00f6yle olmakla M\u00fcsl\u00fcmanlar\u0131n kosmosta ve Allah \u00f6n\u00fcndeki be\u015fer sorumlulu\u011funu nas\u0131l alg\u0131lad\u0131klar\u0131n\u0131n bir ba\u015fka \u00f6rne\u011fini verir. Kur\u2019\u00e2n\u2019da iman kelimesinin z\u0131dd\u0131 olarak kullan\u0131lan k\u00fcfr kelimesinin lafz\u00ee anlam\u0131 \u2018inan\u00e7s\u0131zl\u0131k\u2019 de\u011fil, \u2018bir kimsenin mazhar oldu\u011fu nimetleri \u00f6rtmesi\u2019dir, yani nank\u00f6rl\u00fck (k\u00fcfran). \u0130nsan\u0131n Allah\u2019a kar\u015f\u0131 nank\u00f6rl\u00fc\u011f\u00fc d\u00fc\u015f\u00fcncesi kul olan insan\u0131n kasden ve bilerek kendisiyle Rabbi aras\u0131ndaki ba\u011f\u0131 koparmas\u0131 olgusuna i\u015faret eder ki, bu da bizi tekrar Kur\u2019\u00e2n\u2019\u0131n \u00e2yetler doktrinine geri getirir; inanmayanlar\u0131n veya kafirlerin (nank\u00f6rl\u00fck edenlerin) b\u00fcy\u00fck g\u00fcnah\u0131 evrenin Allah\u2019\u0131n eylem alan\u0131 ve kitaplar\u0131n da [onun indirdi\u011fi] rehber oldu\u011funu kabul etmeyerek Allah\u2019\u0131n \u00e2yetlerini \u00f6rt\u00fcp gizlemeleridir. Tabi\u00ee \u00e2leme ve Allah\u2019\u0131n indirdi\u011fi dinlere ihtiram ve minnettarl\u0131ktan ba\u015fka bir tav\u0131r g\u00f6stermek nank\u00f6r kafirlerin saf\u0131na dahil olmak demektir. \u201cVe,\u201d der Allah Kur\u2019\u00e2n\u2019da, \u201cAllah\u2019\u0131n \u00e2yetlerine k\u00fcfredenler [yok mu] onlar i\u00e7in pek \u015fed\u00eed bir azab vard\u0131r.\u201d (3:4, kar\u015f. 2:39, 4:56, 5:10, 5:86, 22:57, vs.)<\/p>\n Me\u015fhur bir Kur\u2019\u00e2n\u00ee form\u00fcle g\u00f6re, Allah\u2019\u0131n kafirlere verdi\u011fi bir ceza onlar\u0131n \u2018d\u00fcnyada da, ahirette de h\u00fcsrana u\u011framalar\u0131\u2019d\u0131r (22:11). Ger\u00e7ekten de, Kur\u2019\u00e2n\u2019\u0131n s\u0131k s\u0131k d\u00f6n\u00fcp geldi\u011fi, Allah\u2019\u0131n apa\u00e7\u0131k \u00e2yetlerinden biri O\u2019nun tarih boyunca kafirleri helak etmesidir. \u201cYery\u00fcz\u00fcnde gezin,\u201d diye emreder Kur\u2019\u00e2n nice pasajda, ve \u2018[peygamberleri] yalan sayanlar\u0131n\u2019 veya \u2018g\u00fcnahk\u00e2rlar\u0131n\u2019 (27:69) \u2018ak\u0131beti nice oldu g\u00f6r\u00fcn\u2019 (3:137, 6:11, 16:36).<\/p>\n \u0130nsanlar inan\u00e7s\u0131zl\u0131k ve k\u00fcfre d\u00fc\u015ft\u00fcklerinde ve b\u00f6ylelikle de hakk\u0131 olan hizmet ve ibadeti Allah\u2019a sunmad\u0131klar\u0131nda kendi amellerinin semeresini toplayacaklard\u0131r.<\/p>\n \u015eu halde, Kur’\u00e2n\u2019\u0131n mesaj\u0131 a\u00e7\u0131kt\u0131r: Yaln\u0131zca kendi iradesini Allah\u2019\u0131n iradesine teslim etme \u015fart\u0131yla, insan Allah\u2019\u0131n mahlukat\u0131 \u00fczerinde O\u2019nun ad\u0131na h\u00fck\u00fcm s\u00fcren halifesi olabilir. \u015e\u00e2yet insan Allah\u2019\u0131n peygamberler arac\u0131l\u0131\u011f\u0131 ile bildirdi\u011fi h\u00fcd\u00e2ya teslim olmaktan geri kal\u0131rsa hakiki bir halife olarak i\u015flev g\u00f6remez. Huzur (bar\u0131\u015f, selam) ve ahengi tesis etmek yerine fesad \u00e7\u0131kar\u0131r. Daha \u00f6zg\u00fcl olarak, \u0130sl\u00e2m\u2019\u0131n rol\u00fc, insan\u0131n nih\u00e2\u00ee iyili\u011fini g\u00f6zeterek g\u00f6kle yer aras\u0131nda bar\u0131\u015f (selam) ve dengeyi tesis etmektir. \u2018\u0130sl\u00e2m\u2019 kelimesinin kendisi \u2018bar\u0131\u015f, huzur\u2019 (selam) anlam\u0131na gelen bir k\u00f6kten t\u00fcretilmi\u015ftir ve bu itibarla M\u00fcsl\u00fcman bilincinde \u2018Allah’a teslimiyet,\u2019 yani \u0130sl\u00e2m \u2018O\u2019nunla selam i\u00e7re olmak\u2019 da demektir. Ger\u00e7ekli\u011fin hiyerar\u015fik mahiyeti g\u00f6z\u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, do\u011fald\u0131r ki\u2014bizim ilk ve son \u00e7evremiz olan\u2014\u2018ihata edici [el-Muhit]\u2019 ile selam i\u00e7re olmam\u0131z yak\u0131n \u00e7evremiz ile ahenk i\u00e7inde olmam\u0131z\u0131n \u00f6n \u015fart\u0131d\u0131r. Biz Allah ile ahenk i\u00e7inde ya\u015famad\u0131k\u00e7a kosmosla ahenk i\u00e7inde ya\u015fayamay\u0131z. \u0130nsan, Allah\u2019\u0131n halifesi olarak kendisine emanet edilen teb\u2019as\u0131na ancak Allah’\u0131n kendisi \u00fczerindeki h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 kabul etmek \u015fart\u0131yla h\u00fckmedebilir. O Allah\u2019a ba\u015fkald\u0131rd\u0131\u011f\u0131nda, mahlukat da ona ba\u015fkald\u0131racakt\u0131r. Bu, bug\u00fcn insan\u0131n ni\u00e7in h\u00fckmedece\u011fi varsay\u0131lan varl\u0131klar taraf\u0131ndan imha edilmenin e\u015fi\u011finde oldu\u011funu a\u00e7\u0131klar.<\/p>\n D\u0130PNOTLAR:<\/p>\n 1. \u2018Environment\u2019 kelimesinin bug\u00fcn tart\u0131\u015ft\u0131\u011f\u0131m\u0131z anlamda kullan\u0131m\u0131n\u0131n en eski \u00f6rne\u011fine Oxford English Dictionary\u2019ye g\u00f6re 1827 y\u0131l\u0131nda rastlan\u0131yor.<\/span><\/p>\n * \u00c2yet meallerinde H. B. \u00c7antay\u2019\u0131n Kur’\u00e2n-\u0131 Hak\u00eem ve Me\u00e2l-i Ker\u00eem\u2019inden (\u0130stanbul: Risale, 1993) yararlan\u0131lm\u0131\u015ft\u0131r (\u00c7eviren).<\/span><\/p>\n 2. Tevhid ve n\u00fcb\u00fcvvetten sonra \u2018Allah\u2019a d\u00f6n\u00fc\u015f\u2019 (el-me\u2019ad) \u0130sl\u00e2m\u2019\u0131n \u00fc\u00e7 doktrin ilkesinden \u00fc\u00e7\u00fcnc\u00fcs\u00fcd\u00fcr. Kar\u015f. William Chittick, \u201cEschatology,\u201d Islamic Spirituality: Foundations (World Spirituality serisinin 19. cildi), edit\u00f6r: S. H. Nasr (New York: Crossroad, 1991).<\/span><\/p>\n 3. Bu terim Kur\u2019\u00e2n\u2019da yaln\u0131zca \u00e7o\u011ful (\u00e2lem\u00een) haliyle ge\u00e7er (73 \u00f6rnekte). M\u00fcfessirler aras\u0131nda kastedilen m\u00e2n\u00e2n\u0131n tam olarak ne oldu\u011funa dair tart\u0131\u015fma vard\u0131r; en yayg\u0131n olarak \u2018\u00e2lemler\u2019 ya Allah taraf\u0131ndan yarat\u0131lan t\u00fcm \u00e2lemler (d\u00fcnyalar), ya da \u2018\u00e2lem\u2019in, yani k\u00e2inat\u0131n t\u00fcm sakinleri olarak yorumlan\u0131r. Her h\u00e2l\u00fck\u00e2rda, bu terim genelde buradaki gibi tan\u0131mlan\u0131r ve bu anlam\u0131yla \u2018yaratma\u2019 (halk) gibi ba\u015fka Kur\u2019\u00e2n\u00ee terimler onunla paraleldir. Halk terimi emr ile, ondan tefrik etme noktas\u0131nda, kar\u015f\u0131la\u015ft\u0131r\u0131labilir; ki bu halde halk manev\u00ee \u00e2leme kar\u015f\u0131t olarak cisman\u00ee \u00e2leme at\u0131fta bulunur.<\/span><\/p>\n 4. Bu \u00e2yetlerden baz\u0131lar\u0131 [merhum] Fazlur Rahman’\u0131n Major Themes of The Koran (Minneapolis and Chicago: Bibliotheca Islamica, 1980) kitab\u0131nda bilhassa 4. b\u00f6l\u00fcmde (\u2018Tabiat\u2019) ve 5. b\u00f6l\u00fcmde (\u2018N\u00fcb\u00fcvvet ve Vahiy\u2019) s\u0131ralanm\u0131\u015ft\u0131r. Fakat ilgilenen okuyucu bir Kur’\u00e2n \u00e7evirisine (mealine) g\u00f6z gezdirmeyi daha faydal\u0131 bulabilir; Arberry’nin \u00e7evirisi Koran Interpreted (London, Oxford University Press, 1964) bilhassa tavsiye edilir, \u00e7\u00fcnki baz\u0131 m\u00fctercimlerin aksine Arberry \u00e2yet kelimesinin \u0130ngilizcesi\u2019ni ba\u011flama uymas\u0131 i\u00e7in de\u011fi\u015ftirmeksizin tutarl\u0131 bir \u015fekilde hep \u2018sign\u2019 olarak vermi\u015ftir.<\/span><\/p>\n 5. \u0130nsan halifelik rol\u00fc itibar\u0131yla (bu rol\u00fc yerine getirse de, getirmese de) tabiata kar\u015f\u0131 \u2018etken\u2019 olmakla beraber, Allah\u2019\u0131n \u00e2yetlerini izhar etti\u011fi ve b\u00f6ylelikle de a\u00e7\u0131mlay\u0131c\u0131 rol oynad\u0131\u011f\u0131 kadar\u0131yla da \u2018edilgen\u2019dir. \u0130nsan tabiat\u0131n n\u00e2z\u0131r\u0131 olmakla birlikte, be\u015fer\u00ee halin tam kemaline ula\u015fmak i\u00e7in tabiat\u0131n tebli\u011f etti\u011fi hikmete de muhta\u00e7t\u0131r. \u0130sl\u00e2m\u00ee tabiat g\u00f6r\u00fc\u015f\u00fc ile K\u0131z\u0131lderililerin insan\u0131n ya\u015fayan b\u00fct\u00fcn \u015feylerden \u00f6\u011frenmesi gerekti\u011fi kavram\u0131 aras\u0131ndaki yak\u0131n paralellikler bu \u2018\u00e2yetler\u2019 doktrininde bulunacakt\u0131r.<\/span><\/p>\n 6. \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine \u00e2\u015fina olanlar arg\u00fcman\u0131n hat\u0131r\u0131 i\u00e7in daha yayg\u0131n olan s\u0131ray\u0131 (ubudiyet-hilafet) tersine \u00e7evirdi\u011fimi farkedeceklerdir.<\/span><\/p>\n 7. \u00c7o\u011fu m\u00fcfessir Fatiha\u2019n\u0131n ilk \u00fc\u00e7 \u00e2yetinin (\u201cHamd \u00e2lemlerin Rabbi, Rahman ve Rah\u00eem, din g\u00fcn\u00fcn\u00fcn sahibi olan Allah\u2019ad\u0131r\u201d) Allah’a i\u015faret etti\u011fini, son \u00fc\u00e7 \u00e2yetinin (\u201cBizi do\u011fru yola, kendilerine nimet verdiklerinin yoluna ilet, gazaba u\u011frayanlar\u0131nkine ve sap\u0131klar\u0131nkine de\u011fil\u201d) ise kullara i\u015faret etti\u011fini nazara verir. Yaln\u0131zca ortadaki \u00e2yet her iki tarafa da g\u00f6nderme yapar\u2014b\u00f6ylece de Allah ile mahlukat\u0131 aras\u0131nda do\u011frudan, ki\u015fisel bir ba\u011f tesis eder.<\/span><\/p>\n \u00d6nemli Pasajlar \u0130nsan Allah\u2019\u0131n vahyetti\u011fi dine t\u00e2bi olmadan yery\u00fcz\u00fcnde O\u2019nu temsil edemez. Vahye t\u00e2bi olmamak, Allah\u2019\u0131n \u00e2\u015fikar \u00e2yetlerini \u00f6nemsememek ve kafirlerden biri olmak demektir.<\/span> \u0130nsan, yaln\u0131zca kendi iradesini Allah\u2019\u0131n iradesine teslim etme \u015fart\u0131yla, Allah\u2019\u0131n mahlukat\u0131 \u00fczerinde O\u2019nun ad\u0131na h\u00fck\u00fcm s\u00fcren halifesi olabilir. \u015e\u00e2yet insan Allah\u2019\u0131n peygamberler arac\u0131l\u0131\u011f\u0131 ile bildirdi\u011fi h\u00fcd\u00e2ya teslim olmaktan geri kal\u0131rsa hakiki bir halife olarak i\u015flev g\u00f6remez. Huzur ve ahengi tesis etmek yerine fesad \u00e7\u0131kar\u0131r.<\/span><\/p>\n Bizim ilk ve son \u00e7evremiz olan \u2018ihata edici\u2019 [el-Muh\u00eet] ile selam i\u00e7re olmam\u0131z yak\u0131n \u00e7evremiz ile ahenk i\u00e7inde olmam\u0131z\u0131n \u00f6n \u015fart\u0131d\u0131r. Biz Allah ile ahenk i\u00e7inde ya\u015famad\u0131k\u00e7a kosmosla ahenk i\u00e7inde ya\u015fayamay\u0131z.<\/span><\/p>\n \u0130nsan, Allah\u2019\u0131n halifesi olarak kendisine emanet edilen mahlukata ancak Allah’\u0131n kendisi \u00fczerindeki h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 kabul etmek \u015fart\u0131yla h\u00fckmedebilir. O Allah\u2019a ba\u015fkald\u0131rd\u0131\u011f\u0131nda, mahlukat da ona ba\u015fkald\u0131racakt\u0131r. Bu, bug\u00fcn insan\u0131n ni\u00e7in h\u00fckmedece\u011fi varsay\u0131lan varl\u0131klar taraf\u0131ndan yok edilmenin e\u015fi\u011finde oldu\u011funu a\u00e7\u0131klar.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" \u0130SL\u00c2M\u2019IN \u00c7EVRE G\u00d6R\u00dc\u015e\u00dcN\u00dc ANLAMAYA G\u0130R\u0130\u015e\u0130RKEN, i\u015fe, ele ald\u0131\u011f\u0131m\u0131z kavram\u0131 \u0130sl\u00e2m’\u0131n geleneksel olarak nas\u0131l bahis konusu yapt\u0131\u011f\u0131n\u0131 sormakla ba\u015flamal\u0131y\u0131z. Kur’\u00e2n’\u0131n dilinde bir kimse nas\u0131l \u2018environment\u2019 der? \u015eayet bu ond\u00f6rd\u00fcnc\u00fc as\u0131r Kahire veya \u0130sfahan\u2019\u0131 olsayd\u0131 hangi terminoloji kullan\u0131lacakt\u0131? \u015e\u00fcphesiz \u2018environment\u2019 kelimesini anlaml\u0131 bir \u015fekilde \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n Arap\u00e7a, T\u00fcrk\u00e7e, Fars\u00e7a ve Urduca gibi \u00e7a\u011fda\u015f dillerine \u00e7evirmek m\u00fcmk\u00fcnd\u00fcr, fakat […]<\/p>\n","protected":false},"author":150,"featured_media":90882,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"ppma_author":[428],"class_list":["post-90867","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-arsiv"],"yoast_head":"\n
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\n\u0130nsanlar \u00f6nce Allah\u2019\u0131n abdi olmal\u0131d\u0131rlar, ancak o zaman O\u2019nun halifesi olmay\u0131 \u00fcmit edebilirler. \u0130nsan kendisini Allah\u2019a teslim etmeden O\u2019nun emanetini ta\u015f\u0131yamaz.<\/span><\/p>\n