{"id":11268,"date":"2022-08-09T15:40:57","date_gmt":"2022-08-09T12:40:57","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/manevi-huzur-ve-heyecankaynaklarimizinkurutulmasi\/"},"modified":"2023-10-18T02:35:42","modified_gmt":"2023-10-17T23:35:42","slug":"manevi-huzur-ve-heyecankaynaklarimizinkurutulmasi","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/manevi-huzur-ve-heyecankaynaklarimizinkurutulmasi\/","title":{"rendered":"MANEV\u0130 HUZUR VE HEYECAN KAYNAKLARIMIZIN KURUTULMASI"},"content":{"rendered":"\n

\u00a0<\/p>\n

MANEV\u0130 HUZUR VE<\/span><\/strong><\/p>\n

HEYECAN KAYNAKLARIMIZIN KURUTULMASI<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

Hz. Mevl\u00e2na ve Bedi\u00fczzaman Gibi Zatlar\u0131n Hatalar\u0131 ve Sevaplar\u0131<\/span><\/strong><\/p>\n

Zaman zaman, <\/span><\/strong>Hz. Mevl\u00e2na’n\u0131n<\/span><\/strong> me\u015fhur <\/span><\/strong>Mesnevi<\/span><\/strong>‘sinde ve di\u011fer eserlerindeki baz\u0131 uygunsuz cinsellik hik\u00e2yeleri… Ve yine \u00fcstat Bedi\u00fczzaman’\u0131n Risale-i Nur K\u00fclliyat\u0131 i\u00e7erisindeki birtak\u0131m siyasi tespit ve tercihleri ve <\/span><\/strong>“Ehli Kitab\u0131n baz\u0131 kesimlerinin M\u00fcsl\u00fcmanlarla ittifak edece\u011fi”<\/span><\/em><\/strong> beklentileri… Bahane edilerek bu \u00e7ok de\u011ferli \u0130slam \u00e2limlerine sata\u015fma kampanyalar\u0131 maalesef yap\u0131lmaktad\u0131r. B\u00f6ylesi talihsiz ve seviyesiz sald\u0131r\u0131lar\u0131n, bu gibi zatlar\u0131n \u015fahs\u0131nda, as\u0131l \u0130slam’\u0131 karalama ve saf zihinleri kar\u0131\u015ft\u0131rma operasyonlar\u0131n\u0131n bir par\u00e7as\u0131 oldu\u011fu a\u00e7\u0131kt\u0131r. \u00d6nce \u015fu noktalar\u0131 bir kez daha vurgulamam\u0131z laz\u0131md\u0131r.<\/span><\/strong><\/p>\n

1-\u00a0 Allah’\u0131n \u00f6zel tayin ve terbiye edip g\u00f6revlendirdi\u011fi Peygamberler d\u0131\u015f\u0131nda ve hele Hatem\u00fcl Enbiya olan Efendimizden sonra, hi\u00e7bir uleman\u0131n ve evliyan\u0131n asla <\/span><\/strong>“g\u00fcnahs\u0131z, hatas\u0131z ve noksans\u0131z”<\/span><\/em><\/strong> say\u0131lmayaca\u011f\u0131, b\u00f6yle d\u00fc\u015f\u00fcnenlerin \u015firke kayaca\u011f\u0131 a\u00e7\u0131kt\u0131r ve t\u00fcm \u0130slam ulemas\u0131n\u0131n ittifak\u0131d\u0131r. <\/span><\/strong><\/p>\n

2-\u00a0 Bir zat\u0131n, kendisi hakk\u0131nda h\u00fcsn\u00fc zann edilen makam\u0131 ne olursa olsun, onun h\u00e2\u015f\u00e2 <\/span><\/strong>“her \u015feyi bildi\u011fi, manevi h\u00fckm\u00fcn\u00fcn her yerde ge\u00e7ti\u011fi, kaderin onun iradesiyle de\u011fi\u015fti\u011fi” <\/span><\/em><\/strong>iddialar\u0131 tam bir safsatad\u0131r, sapk\u0131nl\u0131kt\u0131r ve o \u015fahs\u0131 tanr\u0131la\u015ft\u0131rmak ve tabula\u015ft\u0131rmakt\u0131r.<\/span><\/strong><\/p>\n

3-\u00a0 Ancak baz\u0131 yanl\u0131\u015f kanaat ve kararlar\u0131, uygunsuz yakla\u015f\u0131mlar\u0131 ve i\u00e7tihat hatalar\u0131 y\u00fcz\u00fcnden Hz. Mevl\u00e2na ve \u00dcstat Bedi\u00fczzaman gibi zatlar\u0131n, di\u011fer y\u00fczlerce hakl\u0131 ve hay\u0131rl\u0131 icraatlar\u0131n\u0131n, \u00e7ok faydal\u0131 kitaplar\u0131n\u0131n, yararl\u0131 ve tutarl\u0131 tav\u0131rlar\u0131n\u0131n hepsini k\u00f6t\u00fclemeye \u00e7al\u0131\u015fmak, sadece \u015feytan\u0131n ve \u015feytani odaklar\u0131n i\u015fine yarayacak bir haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131kt\u0131r. \u00c7\u00fcnk\u00fc b\u00f6ylesi i\u00e7tihadi hatalarda, niyet ve mahiyetlerine g\u00f6re g\u00fcnahk\u00e2r say\u0131lmayacaklar\u0131, hatta bir sevaba dahi nail olacaklar\u0131 m\u00fcjdesi vard\u0131r. Kald\u0131 ki, a\u00e7\u0131k\u00e7a g\u00fcnah olan bir davran\u0131\u015ftan dolay\u0131 bile, hi\u00e7 kimse k\u00fcf\u00fcrle ve dal\u00e2letle su\u00e7lanamayacak, ona d\u00fc\u015fman tavr\u0131 al\u0131namayacakt\u0131r.<\/span><\/strong><\/p>\n

Peygamberlerden bile zelle cinsinden hatalar \u00e7\u0131km\u0131\u015ft\u0131r<\/span><\/strong><\/p>\n

Zelle;<\/span><\/strong> s\u00f6zl\u00fckte <\/span><\/strong>“s\u00fcr\u00e7\u00fcp hata yapma, yanl\u0131\u015fa kayma, yan\u0131lma, ufak su\u00e7 yapma, do\u011fru ve uygun olandan ayr\u0131lma” <\/span><\/em><\/strong>anlam\u0131nda kullan\u0131l\u0131r. Din\u00ee literat\u00fcrde ise bu terim daha \u00e7ok Peygamberlerin hatalar\u0131 i\u00e7in kullan\u0131lmaktad\u0131r. Peygamberlerin kendilerine has baz\u0131 \u00fcst\u00fcn s\u0131fatlar\u0131 vard\u0131r. Bu s\u0131fatlarla normal insanlardan se\u00e7ilip ayr\u0131l\u0131rlar. Onlar n\u00fcb\u00fcvvetten \u00f6nce bile h\u0131rs\u0131zl\u0131k, yalanc\u0131l\u0131k, doland\u0131r\u0131c\u0131l\u0131k, putlara tapma, ahl\u00e2k d\u0131\u015f\u0131 davran\u0131\u015flar ve benzeri k\u00f6t\u00fc al\u0131\u015fkanl\u0131klardan uzak tutulmu\u015flard\u0131r. \u0130\u015fte onlar i\u00e7in \u00f6ng\u00f6r\u00fclen s\u0131fatlardan biri de “<\/span><\/strong>\u0130smet”<\/span><\/strong> s\u0131fat\u0131d\u0131r. Buna g\u00f6re Peygamberlerin su\u00e7suz ve g\u00fcnahs\u0131z olmalar\u0131 laz\u0131md\u0131r. Zira g\u00fcnah i\u015flemek n\u00fcb\u00fcvvet makam\u0131 ile ba\u011fda\u015fmaz. Onlar\u0131n kem g\u00f6zl\u00fc ve hain bak\u0131\u015fl\u0131 olmalar\u0131 bile caiz say\u0131lmam\u0131\u015ft\u0131r. B\u00fct\u00fcn \u0130slam \u00e2limleri aras\u0131nda genel anlamda Peygamberlerin masum ve g\u00fcnahs\u0131z olduklar\u0131 hususunda g\u00f6r\u00fc\u015f birli\u011fi sa\u011flanm\u0131\u015ft\u0131r. Baz\u0131 ayet ve hadislerde ge\u00e7en ifadelerden \u00f6t\u00fcr\u00fc Peygamberlerin k\u00fc\u00e7\u00fck g\u00fcnah i\u015fleyip i\u015flemeyecekleri konusunda ihtilaf vard\u0131r. Maturidilere g\u00f6re Peygamber, k\u00fc\u00e7\u00fck-b\u00fcy\u00fck b\u00fct\u00fcn g\u00fcnahlardan, her t\u00fcrl\u00fc k\u00fcf\u00fcr ve \u015firkten uzakt\u0131r. Bununla birlikte k\u00fc\u00e7\u00fck ve hafif hatalara, zelle t\u00fcr\u00fcnden ayak kaymalara onlarda da rastlan\u0131r. Ancak tebli\u011fde kesin olarak g\u00fcnahs\u0131zd\u0131rlar. R\u00e2z\u00ee ve C\u00fcrcan\u00ee’ye g\u00f6re, dalg\u0131nl\u0131k veya unutkanl\u0131kla baz\u0131 k\u00fc\u00e7\u00fck hatalar\u0131n Peygamberden sad\u0131r olmas\u0131 m\u00fcmk\u00fcn say\u0131lm\u0131\u015ft\u0131r. Her Peygamberin biri kulluk, di\u011feri de Peygamberlik olmak \u00fczere iki vasf\u0131 vard\u0131r. Peygamberlik vasf\u0131nda asla hata etmezler, \u00e7\u00fcnk\u00fc hepsi vahyin ve \u0130lahi velayetin kontrol\u00fc alt\u0131ndad\u0131r. Ancak kulluk vasf\u0131nda baz\u0131 hatalar yap\u0131lmas\u0131 f\u0131trattand\u0131r. Bununla birlikte yapt\u0131klar\u0131 hatalarda kas\u0131t s\u00f6z konusu olmam\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Di\u011fer Peygamberlerin zelle cinsinden hatalar\u0131 Kur’an-\u0131 Kerim’de anlat\u0131lmaktad\u0131r. Sadece bizim Peygamberimiz Aleyhissalat\u00fc Vesselam Efendimiz ayr\u0131d\u0131r; \u00e7\u00fcnk\u00fc O en son, en g\u00fczel ve en m\u00fckemmel \u00f6rnek konumundad\u0131r. Abese Suresi’nde; <\/span><\/strong>\u00e2m\u00e2 bir zat’la ilgilenmemesi<\/span><\/em><\/strong> ise, <\/span><\/strong>“b\u00f6yle bir durumda hangi tavr\u0131n m\u00fc’minlere yak\u0131\u015fmayaca\u011f\u0131n\u0131”<\/span><\/em><\/strong> fiilen g\u00f6stermek ve \u00f6\u011fretmek \u00fczere haz\u0131rlanan \u0130lahi bir senaryo icab\u0131d\u0131r. \u00d6zetle <\/span><\/strong>Zelle<\/span><\/strong>; “Peygamberlerin hata ile veya unutarak yapt\u0131klar\u0131 kusurlar\u0131 ifade eden bir kavramd\u0131r.”[1] Peygamberler asl\u0131nda g\u00fcnahs\u0131zd\u0131r. Onlar “\u0130smet” s\u0131fat\u0131na sahip \u00f6rnek ve se\u00e7ilmi\u015f insanlard\u0131r. Ancak, istemeden baz\u0131 kusurlar i\u015flemeleri de m\u00fcmk\u00fcn say\u0131lm\u0131\u015ft\u0131r. \u015eu kadar var ki; b\u00f6yle bir hata i\u015fleyen Peygamber, hatas\u0131nda \u0131srarl\u0131 olmam\u0131\u015f, hemen b\u0131rakm\u0131\u015f ve pi\u015fmanl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131r. Allah Onu derhal uyararak hatadan uzakla\u015ft\u0131r\u0131r, yanl\u0131\u015f\u0131ndan kurtar\u0131r. Yani Zelle, <\/span><\/strong>“efdal (en faydal\u0131) olan\u0131 terk edip, hatal\u0131 olan\u0131 yapmakt\u0131r” <\/span><\/em><\/strong>\u015feklinde de a\u00e7\u0131klan\u0131r.[2] Bu izaha g\u00f6re, zelle b\u00fcy\u00fck bir kusur say\u0131lmam\u0131\u015ft\u0131r. Fakat Peygamberlere yak\u0131\u015fan daima en \u00fcst\u00fcn olan davran\u0131\u015fta bulunmak oldu\u011fu i\u00e7in, zelle i\u015fleyen Peygamberler hemen uyar\u0131lm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

\u015eimdi: Cenab-\u0131 Hak taraf\u0131ndan \u00f6zel tayin ve terbiye edilmi\u015f Peygamberler bile baz\u0131 zelle cinsinden hatalara d\u00fc\u015febiliyor ise; Bedi\u00fczzaman ve Mevl\u00e2na gibi zatlar\u0131n iyi niyetle ve hizmet gayretiyle d\u00fc\u015ft\u00fckleri birtak\u0131m yanl\u0131\u015f yorumlar\u0131 ve yakla\u015f\u0131mlar\u0131 y\u00fcz\u00fcnden onlara sata\u015fmak, insafa ayk\u0131r\u0131d\u0131r. Baz\u0131 hatalar\u0131 y\u00fcz\u00fcnden eserlerindeki \u0130slami kaynaklara dayal\u0131 binlerce hay\u0131rl\u0131 izahlar\u0131 ve yararl\u0131 ikazlar\u0131 yok saymak ve toplumu bu hikmet ve hakikatlerden mahrum b\u0131rakmak, Rahmani de\u011fil \u015eeytani bir damard\u0131r!<\/span><\/strong><\/p>\n

Mevl\u00e2na’n\u0131n hayat\u0131 ve Mesnevi’nin mesajlar\u0131!<\/span><\/strong><\/p>\n

13. As\u0131r Anadolu’sunda ya\u015fam\u0131\u015f etkili bir \u00e2lim ve d\u00fc\u015f\u00fcn\u00fcr olan <\/span><\/strong>Mevl\u00e2na<\/span><\/strong>, yeni bir tasavvufi d\u00fc\u015f\u00fcncenin ve felsefi bir sistemin kurucu atalar\u0131ndan say\u0131lmaktad\u0131r. Bu nedenle de kendisi, sadece ya\u015fad\u0131\u011f\u0131 muhit itibariyle de\u011fil, genel olarak M\u00fcsl\u00fcman halk\u0131n din anlay\u0131\u015f\u0131n\u0131n \u015fekillenmesinde \u00f6nc\u00fc kabul edilen bir zatt\u0131r. \u0130\u015fte b\u00f6yle bir ortamda iyi bir din\u00ee e\u011fitim alan Mevl\u00e2na, \u00e2lim babas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra m\u00fcderrisli\u011fe ba\u015flam\u0131\u015f ve \u00f6ncelikle Ehl-i S\u00fcnnet fikirlerini savunan bir \u00e2lim olarak tan\u0131nm\u0131\u015ft\u0131r. Ancak Mevl\u00e2na, \u015eems-i Tebrizi ile tan\u0131\u015ft\u0131ktan sonra ona “tasavvufi manada \u00e2\u015f\u0131k” olmu\u015f ve \u015eems’le alt\u0131 ay bir h\u00fccrede halvette kalm\u0131\u015f ve bu halvetten sonra ruh d\u00fcnyas\u0131nda bir ink\u0131l\u00e2p ya\u015fanm\u0131\u015ft\u0131r. \u015eems ile tan\u0131\u015ft\u0131ktan sonra a\u015fk sarho\u015fu olarak sem\u00e2ya ba\u015flad\u0131\u011f\u0131 anlat\u0131l\u0131r. \u015eems ona bug\u00fcnk\u00fc \u015fekliyle d\u00f6nerek sema yapmay\u0131 \u00f6\u011freten \u00fcstad\u0131d\u0131r. Mevl\u00e2na, \u00f6zellikle \u015eems Konya’dan ka\u00e7\u0131p \u015eam’a gitti\u011finde kendisini b\u00fcsb\u00fct\u00fcn sem\u00e2ya kapt\u0131rm\u0131\u015ft\u0131r. Kitab\u00ee ilimlere ve Ehli S\u00fcnnet \u00e7izgisine pek ba\u011fl\u0131 kalmayan \u015eems’in, Mevl\u00e2na’y\u0131 kendisine nas\u0131l bu denli ba\u011flad\u0131\u011f\u0131 manevi bir s\u0131rd\u0131r. Asl\u0131nda Vahdet-i V\u00fccut inanc\u0131na yatk\u0131n olan \u015eems-i Tebrizi, Mevl\u00e2na \u00fczerinde derin etkiler b\u0131rakm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Hz. Mevl\u00e2na’n\u0131n sohbetlerindeki ve ba\u015fta Mesnevisi ve di\u011fer eserlerindeki m\u00fcstehcenlikle ilgili ele\u015ftirilere kar\u015f\u0131 \u00e7e\u015fitli savunmalar yap\u0131lm\u0131\u015ft\u0131r. Mevl\u00e2na’n\u0131n eserlerini okumadan “Allah dostu Mevl\u00e2na b\u00f6yle bir \u015feyi eserlerine almaz”<\/em><\/strong> diyenler oldu\u011fu kadar; “Bunlar eserlerinin orijinallerinde yoktur, din d\u00fc\u015fmanlar\u0131 taraf\u0131ndan kitaplar\u0131na sokulmu\u015ftur”<\/em><\/strong> diyenler de vard\u0131r. Ama Mevl\u00e2na’n\u0131n eserleri incelendi\u011finde bu t\u00fcr edebe ayk\u0131r\u0131 ve erotik a\u011f\u0131rl\u0131kl\u0131 hik\u00e2yelere rastlanmaktad\u0131r. \u00d6rne\u011fin; Mesnevi’de e\u015fek ile cariyenin ili\u015fkisine imrenen bir kad\u0131n\u0131n meselesi,[3] M\u0131s\u0131r halifesinin, Musul padi\u015fah\u0131n\u0131n huri gibi g\u00fczel cariyesine \u00e2\u015f\u0131k olu\u015funu ve onu almaya giden gen\u00e7 kumandan\u0131n, o g\u00fczel cariye ile olan m\u00fcnasebetini anlatan hik\u00e2yesi,[4] a\u00e7\u0131k\u00e7a e\u015fcinselli\u011fin resmedildi\u011fi beyitleri,[5] bunlardan baz\u0131lar\u0131d\u0131r. \u00c7ok daha a\u00e7\u0131k sa\u00e7\u0131k ba\u015fka \u00f6rnekler de vard\u0131r ki burada onlar\u0131 hat\u0131rlatmak bile sak\u0131ncal\u0131d\u0131r.<\/span><\/p>\n

Kimya Hatun sapk\u0131nl\u0131\u011f\u0131 ve iftiras\u0131<\/span><\/strong><\/p>\n

Bug\u00fcn baz\u0131 \u00e7evrelerce H\u00fcmanizmin devasa \u015fahsiyeti olarak takdim edilen \u015eems-i Tebrizi ve Mevl\u00e2na a\u00e7\u0131k\u00e7a istismar konusu yap\u0131lmaktad\u0131r. Sahabe han\u0131mlar\u0131n\u0131 bile zan alt\u0131nda b\u0131rakacak as\u0131ls\u0131z yorumlara kalk\u0131\u015facaklara malzeme sunmak yanl\u0131\u015ft\u0131r. <\/span><\/strong>Fihi M\u00e2 Fih<\/span><\/strong>’te \u015f\u00f6yle bir hik\u00e2ye anlat\u0131l\u0131r; “Rivayet ederler ki; Peygamber, sahabeyle bir sava\u015ftan gelmi\u015fti. Bu gece \u015fehrin d\u0131\u015f\u0131nda yataca\u011f\u0131z, yar\u0131n girece\u011fiz \u015fehre diye davul \u00e7al\u0131n buyurdu. Ey Tanr\u0131 el\u00e7isi dediler, sebebi ne? Olabilir ya dedi, kad\u0131nlar\u0131n\u0131z\u0131 yabanc\u0131 erkeklerle bulu\u015fmu\u015f g\u00f6r\u00fcrs\u00fcn\u00fcz; can\u0131n\u0131z s\u0131k\u0131l\u0131r, bir fitnedir, kopar. Sahabeden biri (verilen emri) i\u015fitmeyip gitti ve kar\u0131s\u0131n\u0131 bir yabanc\u0131yla buldu.”<\/em> \u015eems, Mevl\u00e2na’n\u0131n 15 ya\u015f\u0131ndaki cariyesi Kimya Hatun ile evlenmi\u015f, ki kendisi 65 ya\u015f\u0131ndayd\u0131. Baz\u0131 iddialara g\u00f6re bu k\u0131zca\u011f\u0131z\u0131n boynunu k\u0131r\u0131p \u00f6ld\u00fcrm\u00fc\u015ft\u00fcr ve bu y\u00fczden Konya’dan ka\u00e7m\u0131\u015ft\u0131r. \u015eems-i Tebrizi’ye, kar\u0131s\u0131 Kimya Hatun’u bazen Allah olarak, daha do\u011frusu ona, Allah, kar\u0131s\u0131 \u015feklinde g\u00f6r\u00fcn\u00fcrd\u00fc iddialar\u0131 tam bir sa\u00e7mal\u0131k, sapk\u0131nl\u0131kt\u0131r. Mevl\u00e2na; bir \u00e7ad\u0131rda \u015eems’i, Kimya Hatun ile oyna\u015f\u0131rken g\u00f6rd\u00fc. Mevl\u00e2na oyna\u015fmalar\u0131 i\u00e7in biraz d\u0131\u015far\u0131da dola\u015f\u0131p, sonra hocas\u0131n\u0131n yan\u0131na geldi\u011finde \u015eems; ‘O Kimya Hatun de\u011fildi. Y\u00fcce Tanr\u0131 beni o kadar sever ki, sevdi\u011fim kimse suretinde yan\u0131ma gelir. Az \u00f6nce senin beni halvet halinde g\u00f6rd\u00fc\u011f\u00fcn kad\u0131n da Kimya Hatun de\u011fildi, Allah Kimya Hatun \u015feklinde bana gelmi\u015fti’ der.[6] <\/span><\/strong>Ancak <\/span><\/strong>Fihi M\u00e2 Fih <\/span><\/strong>kitab\u0131n\u0131n, Mevl\u00e2na’n\u0131n sohbetlerinde tutulan notlardan haz\u0131rland\u0131\u011f\u0131, bizzat kendilerinin yazmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Bu kitab\u0131 olu\u015fturanlar\u0131n kendi kanaat ve katk\u0131lar\u0131n\u0131 kar\u0131\u015ft\u0131rm\u0131\u015f olabilecekleri de unutulmamal\u0131d\u0131r. Elbette Allah \u015fekilden, bi\u00e7imden, cisimden m\u00fcnezzeh ve m\u00fcberrad\u0131r, ama yine b\u00fct\u00fcn nimetler, lezzetler ve izzetler de kesinlikle O’ndand\u0131r.<\/span><\/strong><\/p>\n

Cabir (RA)’dan rivayete g\u00f6re Resul\u00fcllah (SAV) buyurdular ki: “Seferden d\u00f6n\u00fcnce ailene gece vakti gelme, ta ki kocas\u0131n\u0131 bekleyen kad\u0131nca\u011f\u0131z usturas\u0131n\u0131 kullans\u0131n, da\u011f\u0131n\u0131k sa\u00e7lar\u0131n\u0131 taras\u0131n. Sana keys gerekir.”[7]<\/em><\/strong><\/span><\/p>\n

Bir di\u011fer rivayette \u015f\u00f6yle gelmi\u015ftir: <\/span>“Resul\u00fcllah (SAV) onlar\u0131 (yolculuktan d\u00f6nenleri), kad\u0131nlar\u0131 ihanet zann\u0131 alt\u0131nda tutmu\u015f ve a\u00e7\u0131klar\u0131n\u0131 aram\u0131\u015f olmamalar\u0131 i\u00e7in, evlerinin kap\u0131lar\u0131n\u0131 geceleyin \u00e7almaktan nehyetti.”<\/span><\/em><\/strong><\/p>\n

Ayn\u0131 konu bir di\u011fer rivayette \u015f\u00f6yle gelmi\u015ftir: “Resul\u00fcllah (SAV): ‘Kocas\u0131 gurbette olan (yabanc\u0131) kad\u0131nlar\u0131n yan\u0131na girmeyin. Zira \u015feytan, her birinizin i\u00e7inde, v\u00fccudunuzda kan\u0131n dola\u015ft\u0131\u011f\u0131 gibi, (kendisini hissettirmeden) dola\u015f\u0131r’ buyurdu. Biz at\u0131l\u0131p sorduk: ‘Sende de dola\u015f\u0131r m\u0131?’ ‘Bende de (dola\u015f\u0131r), ancak Allah Bana yard\u0131m etti de (\u015feytan\u0131m) M\u00fcsl\u00fcman oldu.’”[8]<\/em><\/strong><\/span><\/p>\n

Bu Hadis bir di\u011fer rivayette \u015f\u00f6yle nakledilmi\u015ftir: <\/span><\/strong>Resul\u00fcllah (SAV), bir gazveden -veya bir seferden- d\u00f6nd\u00fc\u011f\u00fc vakit Medine’ye gece ula\u015facak olsa girmez, sabah\u0131 beklerdi. Sabahtan \u00f6nce ula\u015facak olsa yine girmez, sabah vaktini beklerdi. Derdi ki: “Biraz m\u00fchlet tan\u0131y\u0131n da kokusunu s\u00fcr\u00fcnmemi\u015f olan tarans\u0131n, kocas\u0131 gurbette olan usturas\u0131n\u0131 kullans\u0131n.”[9]<\/span><\/em><\/strong><\/p>\n

Sadece \u0130bni Abbas’tan gelen bir rivayette: <\/span><\/strong>“Resul\u00fcllah (SAV) onlar\u0131 kad\u0131nlar\u0131n yan\u0131na geceleyin gelmeyi yasaklad\u0131\u011f\u0131 zaman, iki ki\u015fi (bu yasa\u011f\u0131 dinlemeyip), geceleyin evlerine geldi. Her ikisi de evinde han\u0131m\u0131n\u0131n yan\u0131nda bir yabanc\u0131 erkek buldu”[10] <\/span><\/em><\/strong>denilmektedir. Ve o erkeklerin han\u0131m\u0131na nik\u00e2h\u0131 d\u00fc\u015fmeyen (karde\u015fleri, ye\u011fenleri) gibi yak\u0131nlar\u0131 m\u0131, yoksa ba\u015fkalar\u0131 m\u0131 olduklar\u0131 ve onlara neler yapt\u0131klar\u0131 zikredilmemi\u015ftir.<\/span><\/strong><\/p>\n

\u00d6yle anla\u015f\u0131l\u0131yor ki, Medine’ye gece varan m\u00fccahit sahabenin, evlerine girmek i\u00e7in sabah\u0131 beklemeleri yolundaki uyar\u0131y\u0131, Hz. Peygamberimiz, h\u00e2\u015f\u00e2, sahabe han\u0131mlar\u0131 ba\u015fka erkekleri koyunlar\u0131na alaca\u011f\u0131 ve bunun ortaya \u00e7\u0131kaca\u011f\u0131 i\u00e7in de\u011fil;<\/span><\/strong><\/p>\n

a) Hadisin di\u011fer rivayetlerinde de a\u00e7\u0131k\u00e7a vurguland\u0131\u011f\u0131 gibi; Han\u0131mlar\u0131n haberdar edilerek temizlenip s\u00fcslenmelerini sa\u011flamak,<\/span><\/strong><\/p>\n

b) Hen\u00fcz kocalar\u0131yla tan\u0131\u015fmam\u0131\u015f olan karde\u015fleri ve ye\u011fenleri gibi s\u00fcrpriz misafirlerini, yabanc\u0131 zannedip bir suizanna yol a\u00e7mamak,<\/span><\/strong><\/p>\n

c) Bu gibi yanl\u0131\u015f anla\u015f\u0131lmalar sonucu, \u00f6fke kabarmas\u0131yla baz\u0131 katliamlar\u0131n ve karde\u015flik ba\u011flar\u0131n\u0131 bozacak fesatl\u0131klar\u0131n \u00f6n\u00fcn\u00fc almak amac\u0131yla bu uyar\u0131lar\u0131 yapm\u0131\u015flard\u0131r.<\/span><\/strong><\/p>\n

Mevl\u00e2na bu uygunsuz ve l\u00fczumsuz hik\u00e2ye ve \u00f6rnekleri, asla baz\u0131 g\u00fcnahlar\u0131 \u00f6vmek ve reklam edip ve \u00f6zendirmek i\u00e7in de\u011fil, bunlar\u0131n k\u00f6t\u00fcl\u00fcklerini ve \u00e7irkin ak\u0131betlerini \u00f6\u011f\u00fctlemek ve \u00f6\u011fretmek i\u00e7in anlatm\u0131\u015ft\u0131r. Zaten ayn\u0131 konuyla ilgili b\u00f6l\u00fcmlerdeki beyitlerinde bu ger\u00e7e\u011fi s\u0131kl\u0131kla vurgulam\u0131\u015ft\u0131r. Ama yine de hatal\u0131d\u0131r, Kur’ani hakikat ve hikmetlerin a\u00e7\u0131kland\u0131\u011f\u0131 bir kitaba yak\u0131\u015fmam\u0131\u015ft\u0131r, yanl\u0131\u015f yorumlara ve yozla\u015fmaya m\u00fcsait aktar\u0131mlard\u0131r. Bir nevi “e\u015fe\u011fin akl\u0131na karpuz kabu\u011fu” sokmakt\u0131r. Ancak d\u00fcnya g\u00fczeline bile bir b\u00fct\u00fcn olarak de\u011fil de, sadece burnundaki ifrazata, kusmu\u011funa ve d\u0131\u015fk\u0131s\u0131na bakarsan\u0131z, nefretiniz uyan\u0131r. Mevl\u00e2na’n\u0131n baz\u0131 hik\u00e2ye ve misalleri edebe ayk\u0131r\u0131d\u0131r. B\u00e2t\u0131l ve ahl\u00e2k d\u0131\u015f\u0131 hik\u00e2yeleri tasvir, saf zihinleri buland\u0131r\u0131r. Mesnevi’deki bu t\u00fcr hik\u00e2yeleri de\u011fil \u00e7ocuklar\u0131m\u0131za hatta arkada\u015flar\u0131m\u0131za bile anlatmaktan utan\u0131r\u0131z, yaln\u0131z ba\u015f\u0131m\u0131za okurken bile y\u00fcz\u00fcm\u00fcz k\u0131zar\u0131r. Bu hatal\u0131 ve sak\u0131ncal\u0131 bir tebli\u011f ve \u00f6\u011fretim tarz\u0131d\u0131r. Ancak bu ve benzeri yanl\u0131\u015flar\u0131 yapan bir m\u00fc’min h\u00e2\u015f\u00e2 dinden \u00e7\u0131kmamaktad\u0131r, en fazla hatal\u0131 ve g\u00fcnahk\u00e2r say\u0131l\u0131r.<\/span><\/strong><\/p>\n

Asla unutmayal\u0131m ki; Allah her \u015feyde tecelli etmektedir, ama hi\u00e7bir \u015fey h\u00e2\u015f\u00e2 Allah’\u0131n temsili de\u011fildir. Her \u015fey bizzat Allah’\u0131n eseridir, ama hi\u00e7bir \u015fey O’nun BENZER\u0130 de\u011fildir. Allah’\u0131n veli, se\u00e7kin (istif\u00e2 edilen, Mustafa) ve sevdi\u011fi kullar\u0131na h\u00fcrmet ve muhabbet edilir, ama bunlar h\u00e2\u015f\u00e2 Allah’\u0131n kendisi de\u011fildir.<\/span><\/strong><\/p>\n

\u00dcstat Bedi\u00fczaman’\u0131n Mevl\u00e2na ile ilgili \u015fu tespitleri olduk\u00e7a anlaml\u0131d\u0131r:<\/span><\/strong><\/p>\n

“Evet, vahdet\u00fc’l-v\u00fccuddan bahseden, fikren ser\u00e2dan S\u00fcreyya’ya \u00e7\u0131karak, k\u00e2inat\u0131 arkas\u0131nda b\u0131rak\u0131p nazar\u0131n\u0131 Ar\u015f-\u0131 \u00c2l\u00e2’ya diken, isti\u011fr\u00e2k\u00ee bir surette k\u00e2inat\u0131 m\u00e2dum say\u0131p her \u015feyi do\u011frudan do\u011fruya kuvvet-i imanla V\u00e2hid-i Ehad’den g\u00f6rebilir. Yoksa, k\u00e2inat\u0131n arkas\u0131nda durup k\u00e2inata bakan ve \u00f6n\u00fcnde esbab\u0131 g\u00f6ren ve fer\u015ften nazar eden, elbette esbab i\u00e7inde bo\u011fulup tabiat batakl\u0131\u011f\u0131na d\u00fc\u015fmek ihtimali var. Fikren Ar\u015f’a \u00e7\u0131kan, Cel\u00e2leddin-i Rum\u00ee gibi diyebilir: <\/span><\/em><\/strong>‘Kula\u011f\u0131n\u0131 a\u00e7! Herkesten i\u015fitti\u011fin s\u00f6zleri, f\u0131tr\u00ee fono\u011fraflar gibi, Cenab-\u0131 Hak’tan (gelmi\u015f gibi) i\u015fitebilirsin.’ <\/span><\/em><\/strong>Yoksa, Cel\u00e2leddin gibi bu derece y\u00fckse\u011fe \u00e7\u0131kamayan ve fer\u015ften Ar\u015f’a kadar mevcudat\u0131 ayna \u015feklinde g\u00f6rmeyen adama <\/span><\/em><\/strong>‘Kulak ver, herkesten kel\u00e2mullah\u0131 i\u015fitirsin’<\/span><\/em><\/strong> desen, manen Ar\u015f’tan fer\u015fe sukut eder gibi, hil\u00e2f-\u0131 hakikat tasavvur\u00e2t-\u0131 b\u00e2t\u0131laya giriftar olur.’”[11]<\/span><\/em><\/strong><\/p>\n

“B\u0130R\u0130NC\u0130 NOKTA: K\u0131rk elli sene evvel, eski Said, ziyade ul\u00fbm-u akliye ve felsefiyede hareket etti\u011fi i\u00e7in, hakikat\u00fc’l-hakaike kar\u015f\u0131 ehl-i tarikat ve ehl-i hakikat gibi bir meslek arad\u0131. Ekser ehl-i tarikat gibi yaln\u0131z kalben harekete kanaat edemedi. \u00c7\u00fcnk\u00fc, akl\u0131, fikri hikmet-i felsefiyeyle bir derece yaral\u0131yd\u0131, tedavi l\u00e2z\u0131md\u0131.” “Sonra, hem kalben, hem aklen hakikate giden baz\u0131 b\u00fcy\u00fck ehl-i hakikatin arkas\u0131nda gitmek istedi. Bakt\u0131, onlar\u0131n her birinin ayr\u0131, c\u00e2zibedar bir hassas\u0131 var. Hangisinin arkas\u0131ndan gidece\u011fine tahayy\u00fcrde kald\u0131. \u0130mam-\u0131 Rabb\u00e2n\u00ee de ona gayb\u00ee bir tarzda “Tevhid-i k\u0131ble et” demi\u015f. Yani, “Yaln\u0131z bir \u00fcstad\u0131n arkas\u0131ndan git.” O \u00e7ok yaral\u0131 Eski Said’in kalbine geldi ki: “\u00dcstad-\u0131 hakik\u00ee Kur’an’d\u0131r. Tevhid-i k\u0131ble bu \u00fcstadla olur” diye, yaln\u0131z o \u00fcstad-\u0131 kuds\u00eenin ir\u015fad\u0131yla hem kalbi, hem ruhu gayet garip bir tarzda s\u00fcl\u00fbke ba\u015flad\u0131lar. Nefs-i emmaresi de \u015f\u00fck\u00fbk ve \u015f\u00fcbehat\u0131yla onu m\u00e2nev\u00ee ve ilm\u00ee m\u00fccahedeye mecbur etti. G\u00f6z\u00fc kapal\u0131 olarak de\u011fil; belki \u0130mam-\u0131 Gaz\u00e2l\u00ee (RA), Mevl\u00e2na Cel\u00e2leddin (RA) ve \u0130mam-\u0131 Rabb\u00e2n\u00ee (RA) gibi kalb, ruh, ak\u0131l g\u00f6zleri a\u00e7\u0131k olarak, ehl-i isti\u011fr\u00e2k\u0131n ak\u0131l g\u00f6z\u00fcn\u00fc kapad\u0131\u011f\u0131 yerlerde, o makamlarda g\u00f6z\u00fc a\u00e7\u0131k olarak gezmi\u015f. Cenab-\u0131 Hakka hadsiz \u015f\u00fck\u00fcr olsun ki, Kur’an’\u0131n dersiyle, ir\u015fad\u0131yla hakikate bir yol bulmu\u015f, girmi\u015f. Hatta “Her bir \u015feyde O’nun bir oldu\u011funa del\u00e2let eden bir delil vard\u0131r.” \u0130bn\u00fc’l-Mu’tez’in bir \u015fiirinden al\u0131nm\u0131\u015ft\u0131r. \u0130bn-i Kes\u00eer, Tefs\u00eer\u00fc’l-Kur’\u00e2ni’l-Az\u00eem, 1:24. hakikatine mazhar oldu\u011funu, Yeni Said’in Risale-i Nur’uyla g\u00f6stermi\u015f.”<\/span><\/em><\/strong><\/p>\n

“\u0130K\u0130NC\u0130 NOKTA: Mevl\u00e2na Cel\u00e2leddin (RA) ve \u0130mam-\u0131 Rabb\u00e2n\u00ee (RA) ve \u0130mam-\u0131 Gaz\u00e2l\u00ee (RA) gibi, ak\u0131l ve kalp ittifak\u0131yla gitti\u011fi i\u00e7in, her \u015feyden evvel kalp ve ruhun yaralar\u0131n\u0131 tedavi ve nefsin evhamdan kurtulmas\u0131n\u0131 temine \u00e7al\u0131\u015f\u0131p, lill\u00e2hilhamd, eski Said yeni Said’e ink\u0131l\u00e2p etmi\u015f. Asl\u0131 Faris\u00ee, sonra T\u00fcrk\u00e7e olan Mesnev\u00ee-i \u015eerif gibi o da Arap\u00e7a bir nevi Mesnev\u00ee h\u00fckm\u00fcnde Katre, Hubab, Habbe, Z\u00fchre, Zerre, \u015eemme, \u015eu’le, Lem’alar, Re\u015fhalar, L\u00e2siyyemalar ve sair dersleri ve T\u00fcrk\u00e7ede o vakit Nokta ve Lemeat\u0131 gayet k\u0131sa bir surette yazm\u0131\u015f; f\u0131rsat bulduk\u00e7a da tab etmi\u015f. Yar\u0131m asra yak\u0131n o mesle\u011fi Risale-i Nur suretinde, fakat dahil\u00ee nefs ve \u015feytanla m\u00fccadeleye bedel, hari\u00e7te muhta\u00e7 m\u00fctehayyirlere ve dal\u00e2lete giden ehl-i felsefeye kar\u015f\u0131, Risale-i Nur, geni\u015f ve k\u00fcll\u00ee Mesnev\u00eeler h\u00fckm\u00fcne ge\u00e7ti.”[12]<\/span><\/em><\/strong><\/p>\n

Asl\u0131nda \u00e7ok derin ve bilin\u00e7li bir \u0130slam d\u00fc\u015fman\u0131 olduklar\u0131 halde, h\u00fcmanizm k\u0131l\u0131fl\u0131 bir riyak\u00e2rl\u0131kla ve elbette \u015feytani ama\u00e7larla<\/span><\/strong>; Mevl\u00e2na ve Bedi\u00fczzaman <\/span><\/strong>gibi \u015fahsiyetler hakk\u0131nda, anma toplant\u0131lar\u0131 ve tan\u0131tma konferanslar\u0131 haz\u0131rlayan, ilgili kitap ve bro\u015f\u00fcrler \u00e7\u0131karan Ha\u00e7l\u0131 ve Siyonist g\u00fcd\u00fcml\u00fc merkezlerin, niye bir kerecik olsun <\/span><\/strong>Erbakan’\u0131 anma ve anlama <\/span><\/strong>etkinli\u011fine, O’nu sahiplenme ve istismar etme giri\u015fimine asla yana\u015famad\u0131klar\u0131 ger\u00e7e\u011fini hat\u0131rlatmam\u0131zda ve bu konu \u00fczerinde kafa yormam\u0131zda fayda vard\u0131r. \u00c7\u00fcnk\u00fc Erbakan din d\u00fc\u015fmanlar\u0131n\u0131n ve Siyonist odaklar\u0131n, \u0130slam’\u0131n aleyhinde istismar etmeye kalk\u0131\u015facaklar\u0131 f\u0131rsatlar\u0131 onlara tan\u0131mam\u0131\u015ft\u0131r. Aziz Hocam\u0131z bir sohbetinde \u015f\u00f6yle buyurmu\u015flard\u0131r:<\/span><\/strong><\/p>\n

“Bir hususta yazarken ve konu\u015furken, \u0130slami ve insani hakikatleri \u00f6ylesine net ve gerekirse sivri ve sert s\u00f6zlerle ortaya koyacaks\u0131n\u0131z ki, bunlar\u0131 kendi sinsi ama\u00e7lar\u0131 u\u011frunda e\u011fip b\u00fckmeye ve istismar etmeye kalk\u0131\u015facak Siyonist odaklar\u0131n ve Masonlar\u0131n ellerine bats\u0131n!”<\/span><\/em><\/strong><\/p>\n

MEHD\u0130 kavram\u0131n\u0131n ink\u00e2r\u0131 ve istismar\u0131!<\/span><\/strong><\/p>\n

Mehdi veya Mesih, yani k\u0131yamete yak\u0131n zamanlarda bir “Beklenen Kurtar\u0131c\u0131 Rehberin” ortaya \u00e7\u0131kmas\u0131 inanc\u0131d\u0131r. Ali Bardako\u011flu gibi ilahiyat\u00e7\u0131lar\u0131n olu\u015fturdu\u011fu KURAMER’de (Kur’an Ara\u015ft\u0131rmalar\u0131 Merkezi) “Beklenen kurtar\u0131c\u0131” konusunda bir sempozyum haz\u0131rlam\u0131\u015flard\u0131. Prof. \u00d6mer Faruk Harman’\u0131n; “Ta S\u00fcmerlere kadar uzanan, hem semavi dinlerde hem Zerd\u00fc\u015ftl\u00fck, Budizm, Hinduizm, Aztek ve Maya gibi dinlerde Mesih veya Mehdi inan\u0131\u015f\u0131 vard\u0131r”<\/em> demesi, Mehdiyetin bir safsata de\u011fil bunun f\u0131tri bir arzulama ve dua oldu\u011funu ortaya koymaktad\u0131r. <\/span><\/strong><\/p>\n

“(Kitap ehli olan dini cemaatlerle, biz de Allah’a inan\u0131yoruz diyen put\u00e7u m\u00fc\u015frikler) En g\u00fc\u00e7l\u00fc yeminleriyle Allah’a kasem ettiler, \u015fayet kendilerine bir nezir (uyar\u0131c\u0131 ve Hakka \u00e7a\u011f\u0131r\u0131c\u0131) gelirse herhangi bir \u00fcmmetten (ve kesimlerden) daha fazla (ve sadakatle Hakka ve) hidayete t\u00e2bi olacaklar\u0131na (ve O El\u00e7iye sahip \u00e7\u0131kacaklar\u0131na dair s\u00f6z verdiler). Ancak, (o \u0131srarla istedikleri ve bekledikleri kurtar\u0131c\u0131 ve) uyar\u0131c\u0131 Zat kendilerine gelince (bu durum) onlar\u0131n nefretlerini art\u0131rmaktan (ve Hakk’tan uzakla\u015fmalar\u0131ndan) ba\u015fka i\u015fe yaramam\u0131\u015ft\u0131.”<\/span><\/em><\/strong><\/p>\n

“(\u00dcstelik) Yery\u00fcz\u00fcnde b\u00fcy\u00fckl\u00fck taslayarak ve k\u00f6t\u00fcl\u00fc\u011f\u00fc tasarlay\u0131p planlayarak (El\u00e7iye ve Hakk davet\u00e7iye kar\u015f\u0131 \u00e7\u0131km\u0131\u015flard\u0131). Oysa k\u00f6t\u00fc niyetli hileli d\u00fczen, kendi sahibinden ba\u015fkas\u0131n\u0131 sar\u0131p-ku\u015fatmayacakt\u0131. Onlar (kendileri gibi hile ve tuzak kuran) \u00f6nceki kavimlerin kanunundan (ve onlar\u0131n \u00e7arpt\u0131r\u0131ld\u0131\u011f\u0131 cezadan) ba\u015fkas\u0131n\u0131 m\u0131 bekliyorlard\u0131? (Veya hile ve h\u0131yanetleri yanlar\u0131na k\u00e2r m\u0131 kalacak zannediyorlard\u0131? Oysa) Allah’\u0131n s\u00fcnnetinde (ezeli adalet ve hikmet projelerinde) asla bir de\u011fi\u015fme-ba\u015fkala\u015fma bulamazs\u0131n ve Allah’\u0131n s\u00fcnnetinde (tabii ve takdiri yasalar sisteminde) kesinlikle bir sapma ve caymaya rastlayamazs\u0131n.” <\/span><\/em><\/strong>(F\u00e2t\u0131r Suresi: 42 ve 43) <\/span><\/strong>ayetleri de Cenab-\u0131 Hak’tan bir uyar\u0131c\u0131 ve “rehber kurtar\u0131c\u0131” beklemenin caiz oldu\u011funa yorumlanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

“Her kavim i\u00e7in bir Hadi (hidayet rehberi) vard\u0131r” <\/span><\/em><\/strong>(Ra’d: 7) ayeti gayet a\u00e7\u0131kt\u0131r.<\/span><\/strong><\/p>\n

Prof. Harman, Yahudilikteki “Tanr\u0131 kurtar\u0131c\u0131 Mesih g\u00f6nderecek” ve “Filistin’e d\u00f6nece\u011fiz” inanc\u0131n\u0131 ayr\u0131nt\u0131l\u0131 olarak anlatm\u0131\u015f, ama i\u015fte bu inanc\u0131n Yahudi kavmine as\u0131rlar boyu direnme gayreti verdi\u011fini nedense atlam\u0131\u015ft\u0131r. “Bu inan\u0131\u015f iki bin y\u0131ld\u0131r bir umut birli\u011fi sa\u011flayarak Yahudi kimli\u011fini korudu diye d\u00fc\u015f\u00fcn\u00fcyorum. Laik Yahudiler de bunu milli dava olarak benimsediler, yani Siyonizm”<\/em><\/strong> diyerek konuyu ge\u00e7i\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/span><\/p>\n

Prof. Ya\u015far Ocak’\u0131n: <\/span><\/strong>“Bu bazen a\u00e7\u0131k\u00e7a ‘Mehdi’ denilerek, bazen ‘Sahib\u00fc’z zaman, Kutup, Kutuplar kutbu’ gibi mistik unvanlarla k\u00f6r\u00fcklenen bir ‘karizma’d\u0131r. ‘Onlar Cenab-\u0131 Hakk\u0131n mazhar\u0131 olan: Gelmi\u015f gelecek her \u015feyi bildi\u011fine inan\u0131lan, k\u00e2inatta cereyan eden b\u00fct\u00fcn olaylar\u0131n onun tasvip ve takdiriyle cereyan etti\u011fi san\u0131lan, onun bilgisi d\u0131\u015f\u0131nda hi\u00e7bir \u015feyin vuku bulmad\u0131\u011f\u0131, k\u0131saca adeta ‘yar\u0131 tanr\u0131’ stat\u00fcs\u00fcndeki \u015fahsiyetler olmaktad\u0131r.’ Burada ‘k\u00e2inat\u0131n imam\u0131’ unvan\u0131n\u0131 da hat\u0131rlatmak laz\u0131md\u0131r<\/span><\/em><\/strong>” ifadeleri, Fetullah G\u00fclen gibi, 40 y\u0131ld\u0131r yaz\u0131p uyard\u0131\u011f\u0131m\u0131z ve hakk\u0131nda 20 y\u0131l \u00f6ncesinden beri tam 4 kitap haz\u0131rlad\u0131\u011f\u0131m\u0131z, Siyonist u\u015faklar\u0131 ve din istismarc\u0131lar\u0131 i\u00e7in do\u011fru olsa da bunu genelle\u015ftirmek ve Mehdiyet gibi bir umut ve heyecan kayna\u011f\u0131n\u0131 k\u00f6reltmek, kiral\u0131k ve ajanl\u0131k de\u011filse mutlaka ahmakl\u0131kt\u0131r.<\/span><\/strong><\/p>\n

Adnan Oktar gibi Mehdiyet konusunu c\u0131v\u0131kla\u015ft\u0131ran cahil c\u00fchelalar\u0131n \u015farlatanl\u0131klar\u0131n\u0131 bahane ederek sahih hadislerle sabit olan ve mezhep imamlar\u0131 dahil \u00e7ok se\u00e7kin ulema ve evliya taraf\u0131ndan \u00fczerinde ittifak has\u0131l olunan b\u00f6ylesi m\u00fcjdeler, san\u0131ld\u0131\u011f\u0131 gibi gev\u015feklik ve bele\u015f\u00e7ili\u011fe de\u011fil, tam aksine \u0130slami gayret ve metanete yol a\u00e7maktad\u0131r. <\/span><\/strong><\/p>\n

Prof. Ahmet Ya\u015far Ocak’\u0131n: <\/span><\/strong>“Mehdilik \u0130slam d\u0131\u015f\u0131d\u0131r. Bu itibarla sahte mehdi diye bir kavram da yanl\u0131\u015ft\u0131r. Mehdilik yoktur ki sahtesi olsun. Tarih boyunca kendisini kurtar\u0131c\u0131 olarak ortaya atanlar genelde \u015fizofrenik ve karizmatik insanlard\u0131r. Kurtar\u0131c\u0131l\u0131k inanc\u0131n\u0131n te\u015fekk\u00fcl\u00fcnde mitoloji ve birbirleriyle etkile\u015fime giren k\u00fclt\u00fcrlerin etkisi vard\u0131r” <\/span><\/em><\/strong>iddialar\u0131, ayr\u0131ca, hadis\u00e7i <\/span>Prof. Ahmet Y\u00fccel’in: “Hadislerden Mehdi \u00e7\u0131kmaz!” <\/em><\/span><\/strong>iddias\u0131 da tam bir \u00e7arp\u0131tma ve sapt\u0131rmacad\u0131r.<\/span><\/p>\n

Prof. Mustafa \u00d6zt\u00fcrk’\u00fcn: “Mehdi inanc\u0131, zihnen ve fikren re\u015fit olmayan bir toplumun atalet i\u00e7inde kal\u0131p kendini elden ayaktan d\u00fc\u015fm\u00fc\u015f bir k\u00f6t\u00fcr\u00fcm gibi alg\u0131lamas\u0131yla da irtibatl\u0131 bir durumdur” <\/em>saptamas\u0131 ise kendi psikolojisini yans\u0131tan as\u0131ls\u0131z bir iddiad\u0131r.<\/span><\/strong><\/p>\n

Bununla birlikte bilhassa tasavvufta ve \u0130bn’\u00fcl-Arabi, Konevi ve \u0130smail Hakk\u0131 Bursevi’de g\u00fc\u00e7l\u00fc bir Mehdi inanc\u0131 oldu\u011funu belirten Yrd. Do\u00e7. Dr. Okan \u00d6zt\u00fcrk’\u00fcn sunumu da maalesef k\u0131s\u0131r ve k\u0131s\u0131tl\u0131 bir izaht\u0131r. <\/span>Aliya \u0130zzetbegovi\u00e7, “Mehdi bizim tembelli\u011fimizin ad\u0131d\u0131r” <\/em><\/span><\/strong>tespitlerinde do\u011fruluk pay\u0131 bulunsa da bu sadece \u015fuursuz ve sorumsuzca oturup kurtar\u0131c\u0131 bekleyenler i\u00e7in do\u011fru say\u0131l\u0131r.<\/span><\/p>\n

As\u0131l ac\u0131 ve ay\u0131p olan, olay\u0131n \u015fu taraf\u0131d\u0131r:<\/span><\/strong><\/p>\n

Bu KURAMER (Kur’an Ara\u015ft\u0131rma Merkezi)ndeki muhterem \u0130lahiyat hocalar\u0131 ve ilim adamlar\u0131, as\u0131l ve acil ihtiyac\u0131m\u0131z olan:<\/span><\/strong><\/p>\n

• Kur’an merkezli ve insan endeksli, ekonomik, siyasi, hukuki ve ahl\u00e2ki <\/span><\/strong>yeni ve adil bir sistem<\/span><\/strong> modeli \u00fczerinde niye \u00e7al\u0131\u015fmamaktad\u0131r?<\/span><\/strong><\/p>\n

• B\u00f6ylesine bilimsel ve gerekli projeleri ortaya koyam\u0131yorlarsa, bu onlar\u0131n korkakl\u0131k damar\u0131ndan m\u0131, yoksa ilmi ve akli k\u0131s\u0131rl\u0131k durumlar\u0131ndan m\u0131 kaynakl\u0131d\u0131r?<\/span><\/strong><\/p>\n

• \u00dclkemizin, \u0130slam \u00fcmmetinin ve insanl\u0131k \u00e2leminin her t\u00fcrl\u00fc sorunlar\u0131na Kur’ani \u00e7\u00f6z\u00fcm yollar\u0131 ve programlar\u0131 ortaya koymak yerine, Mehdiyet ink\u00e2r\u0131 gibi kolayc\u0131l\u0131k ve kafa kar\u0131\u015ft\u0131r\u0131c\u0131 \u00e7abalar kimlerin i\u015fine yaramaktad\u0131r?<\/span><\/strong><\/p>\n

Mustafa \u0130slamo\u011flu’nun sata\u015fma ve sapt\u0131rmalar\u0131<\/span><\/strong><\/p>\n

Mustafa \u0130slamo\u011flu, Allah’\u0131n <\/span><\/strong>“Bedi” <\/span><\/strong>(e\u015fsiz g\u00fczellik ve \u00f6zellik sahibi, m\u00fckemmel ve hayret verici \u015feyler yaratan) ismini ald\u0131\u011f\u0131 i\u00e7in Bedi\u00fczzaman Said Nursi Hazretlerini… Ve yine Cenab-\u0131 Hakk\u0131n <\/span><\/strong>“Mevl\u00e2” <\/span><\/strong>(En y\u00fcksek velayet sahibi olup kullar\u0131n\u0131 g\u00f6zetip kollayan, sahip \u00e7\u0131kan ve istedi\u011fi gibi tasarruf hakk\u0131 bulunan) ismini kulland\u0131\u011f\u0131 i\u00e7in, <\/span><\/strong>“Bunlar nefislerini ilahla\u015ft\u0131r\u0131p insanlar\u0131 kendilerine tapt\u0131rd\u0131klar\u0131 ve Hak’tan sapt\u0131rd\u0131klar\u0131 ve Allah’\u0131n s\u0131fatlar\u0131n\u0131 kulland\u0131klar\u0131 i\u00e7in, \u015firke kaym\u0131\u015flard\u0131r!”<\/span><\/em><\/strong> itham\u0131yla bu zatlara sata\u015fmaya ve sa\u00e7malamaya ba\u015flam\u0131\u015ft\u0131. Oysa “Mevl\u00e2na” ismini <\/span><\/strong>“Efendimiz, rehberimiz, manevi liderimiz” <\/span><\/em><\/strong>anlam\u0131nda insanlar i\u00e7in de kullanmak caizdi ve do\u011fald\u0131. Hz. Mevl\u00e2na’dan \u00f6nce pek \u00e7ok \u0130slam \u00e2limleri (Mevl\u00e2na Cami gibi) bu s\u0131fat\u0131 kullanm\u0131\u015f ve hi\u00e7 kimse buna kar\u015f\u0131 \u00e7\u0131kmam\u0131\u015ft\u0131. Ve yine <\/span><\/strong>“Bedi” <\/span><\/strong>(emsallerinden farkl\u0131 ve \u00fcst\u00fcn yetenekli, garib ve acip maharetli) anlam\u0131nda \u00f6nemli \u015fahsiyetler i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r, \u0130mam-\u0131 Rabbani gibi zatlar bu isimdeki \u015fah\u0131slara mektuplar yazm\u0131\u015ft\u0131r ve bu s\u0131fat\u0131 kullanman\u0131n yanl\u0131\u015f oldu\u011fu konusunda asla uyarmam\u0131\u015ft\u0131r. \u00dcstelik <\/span><\/strong>“Bedi” <\/span><\/strong>di\u015fisi olarak “Bedia” ismi kad\u0131nlar aras\u0131nda yayg\u0131nd\u0131r.<\/span><\/strong><\/p>\n

Daha da a\u00e7\u0131\u011f\u0131, Cenab-\u0131 Hakk\u0131n Me\u015fhur olan 99 Esma-i H\u00fcsna’s\u0131ndan yar\u0131s\u0131na yak\u0131n\u0131, ayn\u0131 zamanda, Allah’\u0131n kulu ve Resul\u00fc olan Hz. Peygamber Aleyhissalat\u00fc Vesselam Efendimizin de s\u0131fatlar\u0131d\u0131r. <\/span><\/strong>Rauf, Rahim, Kerim, Hamid, \u015eehid, \u015eahid, Habir, \u015eakir, Sad\u0131k, Aziz, \u00c2lim, Veli, Mevl\u00e2, Ekrem, Mahmud, M\u00fc’min, Nur gibi Cenab-\u0131 Hakk\u0131n isim ve s\u0131fatlar\u0131, ayn\u0131 zamanda Resul\u00fcllah’\u0131n da isimleri aras\u0131ndad\u0131r. Hz. Peygamber Efendimiz’in isimlerinin \u00dcmmeti i\u00e7in de caiz ve g\u00fczel say\u0131ld\u0131\u011f\u0131nda ittifak vard\u0131r. Bunlardan dolay\u0131 insanlar\u0131 ve hele Bedi\u00fczzaman ve Mevl\u00e2na gibi zevat\u0131 \u015firke kaymakla su\u00e7lamak en az\u0131ndan \u015fap\u015fall\u0131k ve \u015farlatanl\u0131kt\u0131r.<\/span><\/strong><\/p>\n

“G\u00f6klerin ve yerin yarat\u0131c\u0131s\u0131 (olan Allah), sizin i\u00e7in kendinizden e\u015fler, hayvanlardan da \u00e7iftler var etmi\u015ftir. Sizi bu \u015fekilde \u00e7o\u011falt\u0131p (sevindirir). <\/span><\/em><\/strong>O’nun benzeri bir \u015fey yoktur (bu m\u00fcmk\u00fcn de\u011fildir).<\/span><\/em><\/strong> O her \u015feyi (hakk\u0131yla ve t\u00fcm ayr\u0131nt\u0131lar\u0131yla) \u0130\u015fitendir, G\u00f6rendir.” <\/span><\/em><\/strong>(\u015eura: 11)<\/span><\/strong><\/p>\n

Evet, Cenab-\u0131 Hakk\u0131n asla <\/span><\/strong>“misli, dengi, benzeri, e\u015fiti, \u015feriki”<\/span><\/em><\/strong> bulunmamaktad\u0131r. Ama canl\u0131 ve cans\u0131z her yarat\u0131kta, yerde ve g\u00f6kte bulunan b\u00fct\u00fcn varl\u0131klarda tecelli ve tezah\u00fcr eden Allah’\u0131n y\u00fcce sanat\u0131n\u0131n ve s\u0131fatlar\u0131n\u0131n yans\u0131mas\u0131d\u0131r; b\u00fct\u00fcn mahl\u00fbkat ve k\u00e2inat Y\u00fcce Rabbimizin harika yarat\u0131\u015f\u0131n\u0131n ve y\u00fcce sanat\u0131n\u0131n sonu\u00e7lar\u0131d\u0131r. Atom zerrelerinden gezegenlere, h\u00fccrelerden galaksileri olu\u015fturan k\u00fcrrelere, \u00e7i\u00e7eklerden b\u00f6ceklere, yiyeceklerden i\u00e7eceklere, ar\u0131 denen bal \u00fcreten sineklerden safi ve lezzetli s\u00fct \u00fcreten ineklere… Evet her \u015feyde ve her saniye bizzat yaratan ve tecelli buyuran Cenab-\u0131 Hak Hz.lerinin en b\u00fcy\u00fck tecelli eseri ve tezah\u00fcr \u00f6rne\u011fi ise insand\u0131r, \u00f6zellikle Enbiya ve evliyad\u0131r.<\/span><\/strong><\/p>\n

Bedi\u00fczzaman Said Nurs\u00ee’nin Tasavvuf anlay\u0131\u015f\u0131 ve tecelli kavram\u0131<\/span><\/strong><\/p>\n

\u00dcstat Said Nurs\u00ee’nin “nefis terbiyesi” y\u00f6ntemi; men\u015feini ve prensibini Kur’an’dan alarak, sebatla terakkiye vesile olacak d\u00f6rt ad\u0131mla ilerlemektir. <\/span><\/strong><\/p>\n

\u0130lk ad\u0131mda, <\/span><\/strong>“Nefislerinizi temize \u00e7\u0131karmaya \u00e7al\u0131\u015fmay\u0131n” <\/span><\/em><\/strong>(Necm: 32)<\/span> <\/span>ayetini rehber edinip kendini oldu\u011fu gibi g\u00f6rmek gerekmektedir. \u00c7\u00fcnk\u00fc, Bedi\u00fczzaman’\u0131n s\u00f6yledi\u011fi gibi, insan, tabiat\u0131 ve f\u0131trat\u0131 itibar\u0131yla daima zat\u0131n\u0131 sevmeye ve kendini medh\u00fc sena etmeye meyillidir. Nitekim, Kur’an, “G\u00f6rd\u00fcn m\u00fc hevas\u0131n\u0131 kendisine ilah edineni?” <\/em><\/strong> <\/em>(Casiye: 23) ayetiyle bu durumu beyan etmektedir. \u0130nsan\u0131n kendini b\u00f6yle \u00f6l\u00e7\u00fcs\u00fcz bir \u015fekilde y\u00fcceltmesi ise, yaln\u0131z kendisini sevmesine, bencille\u015fip herkesi ve her \u015feyi nefsine feda etmesine sebebiyet verecektir. <\/span><\/p>\n

\u0130kinci ad\u0131mda<\/span><\/strong>, insan\u0131n aklen ve kalben Allah’\u0131n varl\u0131\u011f\u0131n\u0131n fark\u0131nda ve \u015fuurunda olmaya devam ederek kendini d\u00fczeltmesi ve nefsi m\u00fccahadeyi s\u00fcrd\u00fcrmesi istenir. \u015eu ayet bununla ilgilidir: “O kimseler gibi olmay\u0131n ki, Allah’\u0131 unutmu\u015flar; Allah da onlar\u0131 kendilerine unutturmu\u015ftur.” <\/em><\/strong>(Ha\u015fr: 19) Di\u011fer bir ifadeyle, insan\u0131n Allah’\u0131 unutmas\u0131, ki\u015finin kendi insanl\u0131\u011f\u0131n\u0131 ve sorumluluklar\u0131n\u0131 unutmaya y\u00f6neltecektir.<\/span><\/p>\n

\u00dc\u00e7\u00fcnc\u00fc ad\u0131mda<\/span><\/strong>, olgunla\u015fma s\u00fcrecindeki m\u00fc’min, en m\u00fckemmel Varl\u0131k olan Cenab-\u0131 Hak kar\u015f\u0131s\u0131nda kendi kusurunu g\u00f6rmeye, takva ve teslimiyetle O’nun r\u0131zas\u0131na ermeye gayret edecektir. \u00dczerinde g\u00f6r\u00fcnen b\u00fct\u00fcn g\u00fczel nitelikleri Allah’a ve b\u00fct\u00fcn kusur ve noksanlar\u0131 kendisine hamlederek, nefs-i emmaresinin k\u00f6t\u00fc taleplerine t\u00e2bi olmadan davranmaya y\u00f6nelecektir. Nitekim, \u015fu ayet bunu \u00f6\u011fretmektedir: “Sana isabet eden her ne iyilik varsa, Allah’tand\u0131r; sana isabet eden her ne k\u00f6t\u00fcl\u00fck varsa, nefsindendir…” <\/em><\/strong>(Nisa: 79)<\/span><\/p>\n

Nihayet<\/span><\/strong> m\u00fc’min Kur’an’\u0131n \u015fu me\u015fhur “Allah’\u0131n vechi hari\u00e7, her \u015fey hel\u00e2ka gidicidir.”<\/em> (Kasas: 88) ayetinde sakl\u0131 bulunan hikmeti tam olarak kavramaya ba\u015flay\u0131nca, ihlasa ve itminana eri\u015fir. Bu \u00e7ok derin anlamlar y\u00fckl\u00fc ayetin tam olarak anla\u015f\u0131lmas\u0131, Nurs\u00ee’ye g\u00f6re, insan\u0131 e\u015fyan\u0131n zahirine bak\u0131p aldanmaktan kurtaracak ve b\u00f6ylece onun e\u015fyay\u0131 as\u0131l vecihleri ve hakikatleriyle g\u00f6rmesi kolayla\u015facakt\u0131r. Di\u011fer bir deyi\u015fle, her \u015fey, iki ve\u00e7heye sahiptir. Biri kendine bakan <\/span><\/strong>m\u00e2n\u00e2-y\u0131 ism\u00ee <\/span><\/strong>ve\u00e7hesi, di\u011feri o \u015feyin Yarat\u0131c\u0131s\u0131na bakan ve\u00e7hesi olan <\/span><\/strong>m\u00e2n\u00e2-y\u0131 harf\u00eedir<\/span><\/strong>. \u0130lk ve\u00e7hesinde, o \u015fey fanidir, g\u00f6lgedir, ge\u00e7icidir. Fakat, ikinci ve\u00e7hesinde, canl\u0131 cans\u0131z her \u015fey Allah’\u0131n isimlerini yans\u0131tan bir ayna gibidir. \u00d6zetlemek gerekirse; bizatih\u00ee Nurs\u00ee’nin \u00e7izdi\u011fi ve y\u00fcr\u00fcd\u00fc\u011f\u00fc yol, tamamen Kur’an men\u015felidir ve sair me\u015fhur tasavvuf tariklerine nispetle daha k\u0131sa, daha geni\u015f, daha selametli ve daha evrenseldir. Bu yol k\u0131sad\u0131r, \u00e7\u00fcnk\u00fc yaln\u0131zca d\u00f6rt mertebeden ibarettir. Daha selametlidir, \u00e7\u00fcnk\u00fc vecd halinde s\u00f6ylenen baz\u0131 dengesiz s\u00f6zlere (\u015fatahat) ve nefsin insan\u0131 \u015fok edici badirelerine s\u00fcr\u00fcklenmesine f\u0131rsat vermeyecektir ve bundan da \u00f6nemlisi, aczinin ve eksikli\u011finin idrakinde olan nefis, onun i\u00e7in konulmu\u015f s\u0131n\u0131rlar\u0131n \u00f6tesine ge\u00e7meye yeltenmeyecektir.<\/span><\/strong><\/p>\n

\u00dcstat Said Nurs\u00ee’nin manev\u00ee tarikinin en \u00e7arp\u0131c\u0131 \u00f6zelli\u011fi, yarat\u0131lan her \u015feyi yukar\u0131da zikredilen iki ve\u00e7he i\u00e7erisinde bir ay\u0131r\u0131ma t\u00e2bi tutmas\u0131nda gizlidir. Bu ayr\u0131m\u0131 yakla\u015f\u0131k olarak olgusal (m\u00e2n\u00e2-y\u0131 ism\u00ee) ve varolu\u015fsal (m\u00e2n\u00e2-y\u0131 harf\u00ee) \u015feklinde \u00f6zetlenebilir. Nurs\u00ee’nin kendine \u00f6zg\u00fc tasavvuf\u00ee yolunu, Gazal\u00ee’nin genel kabul g\u00f6rm\u00fc\u015f tasavvufuna b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yakla\u015ft\u0131ran bu ay\u0131r\u0131mdaki hikmettir. Evet; k\u00e2inatta var olan her \u015feyin ger\u00e7ekten v\u00fccudu vard\u0131r ve onlar, somut anlamda, Allah’\u0131n g\u00fczel \u0130simlerinin ve s\u0131fatlar\u0131n\u0131n tecellilerini g\u00f6steren birer ayna vazifesi g\u00f6rmektedirler. Dahas\u0131, (Vahdeti V\u00fccut) varl\u0131\u011f\u0131n birli\u011fi, m\u00fcntesipleri taraf\u0131ndan en y\u00fcksek makam olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcyor ise de, Nurs\u00ee’ye g\u00f6re, asl\u0131nda bu en d\u00fc\u015f\u00fck mertebedir. Zira bu g\u00f6r\u00fc\u015f esasen mevcudat\u0131 m\u00fccerret hayal d\u00fczeyine indirgemekte; ve bunu yaparken, ayn\u0131 \u015fekilde, Allah’\u0131n s\u0131fat ve isimlerinin t\u00fcm tecellilerini Kur’an’da ve Peygamberin (SAV) S\u00fcnnetinde ders verilen hakikate z\u0131t bi\u00e7imde-g\u00f6lge-misal ger\u00e7eklikler d\u00fczeyine d\u00fc\u015f\u00fcrmektedir. Oysa b\u00fct\u00fcn mevcudat\u0131n ve mahl\u00fbkat\u0131n varl\u0131\u011f\u0131 zanni ve hayali de\u011fil ger\u00e7ektir, ama bu ger\u00e7eklik elektrik zerreciklerinin (kat\u0131, s\u0131v\u0131, gaz ve enerji) boyutundaki olu\u015fumlar\u0131ndan ibarettir. A\u00e7\u0131k\u00e7as\u0131, Z\u00e2t-\u0131 V\u00e2cib\u00fc’l-V\u00fccud’un Rahman, Rezzak, H\u00e2l\u0131k, vs. gibi isimlerinin t\u00fcm\u00fc hakikaten ve fiilen onlar\u0131n iktiza etti\u011fi fonksiyonlara muvaf\u0131k bir tecelli ve tezah\u00fcr mecra\u0131n\u0131 gerektirmektedir. Bu \u0130lahi isimlerin t\u00fcm\u00fc vard\u0131r ve ger\u00e7ektir. Bunun yan\u0131 s\u0131ra, sahabeler ve Peygamberin ailesinden gelen Ehl-i Beyt imamlar\u0131 gibi se\u00e7kin \u00e2limler, <\/span>“E\u015fyan\u0131n hakikati veya ger\u00e7ek mahiyeti sabittir <\/span><\/em><\/strong>(Hak\u00e2iku’l-e\u015fy\u00e2i s\u00e2bitetun)” ve <\/span>“Cenab-\u0131 Hakk\u0131n b\u00fct\u00fcn esmas\u0131yla hakik\u00ee bir surette tecelliyat\u0131 hakikattir” <\/span><\/em><\/strong>diye ittifakla beyan ederek bu hakikati g\u00fc\u00e7lendirmi\u015f, tahkim ve takviye etmi\u015flerdir.<\/span><\/p>\n

Bununla birlikte, Bedi\u00fczzaman; insan\u0131n \u015fu hususu akl\u0131na yerle\u015ftirmesi gerekti\u011fini ikaz etmektedir. K\u00e2inat i\u00e7indeki t\u00fcm varl\u0131klar ger\u00e7ekten var oldu\u011fu halde, onlar\u0131n v\u00fccudu, V\u00e2cib\u00fc’l-V\u00fccud olan Cenab-\u0131 Hakk\u0131n v\u00fccuduna nisbeten gayet zay\u0131f, karars\u0131z ve karanl\u0131k bir g\u00f6lge gibidir; fakat ne hayal, ne de vehim de\u011fildir. Cenab-\u0131 Hak, H\u00e2l\u0131k ismiyle onlara v\u00fccud vermekte ve o v\u00fccudu idame ettirmektedir.<\/span><\/strong><\/p>\n

<\/span><\/p>\n

\u00a0<\/p>\n

\n

[1]<\/a> Aliyy\u00fc’l-Kar\u00ee, \u015eerhu F\u0131kh\u0131’l-Ekber, M\u0131s\u0131r 1323, 51, 53<\/span><\/p>\n

[2]<\/a> Ebu’l-Berek\u00e2t Abdullah en-Nesef\u00ee, Tefsir, IV, 365<\/span><\/p>\n

[3]<\/a> Mesnev\u00ee, II\/192, Beyit:1333<\/span><\/p>\n

[4]<\/a> Mesnevi, 5\/278–282, Beyit:3830–3945<\/span><\/p>\n

[5]<\/a> Beyitler 2\/ 3155-3160; s.137-138; Beyitler 5\/ 2495-2515; s. 205-207<\/span><\/p>\n

[6]<\/a> Fihi M\u00e2 Fih, 20. B\u00f6l\u00fcm, MEB Yay., \u0130st \/1990. s. 136-137<\/span><\/p>\n

[7]<\/a> Kaynak: Buhari, Nikah 120, Umre 16; M\u00fcslim, \u0130maret 183-184, (715); Ebu Davud, Cihad 175, (2776, 2777, 2778); Tirmizi, <\/span><\/p>\n

Rada 17, (1172), \u0130sti’zan 19, (2713)<\/span><\/p>\n

[8]<\/a> Kaynak: Tirmiz\u00ee, Rad\u00e2 17, (1172).<\/span><\/p>\n

[9]<\/a> Kaynak: Buh\u00e2r\u00ee, Nikah 120, Umre 16; M\u00fcslim, \u0130m\u00e2ret 183-184, (715); Eb\u00fc D\u00e2vud, Cih\u00e2d 175, (2776, 2777, 2778); Tirmiz\u00ee, \u00a0<\/span><\/p>\n

Rad\u00e2 17, (1172) \u0130sti’z\u00e2n 19, (2713)<\/span><\/p>\n

[10]<\/a> Kaynak: Tirmiz\u00ee, \u0130sti’z\u00e2n 19, (2713).<\/span><\/p>\n

[11]<\/a> Lem’alar, Yirmi Sekizinci Lem’a<\/span><\/p>\n

[12]<\/a> Mesnev\u00ee-i Nuriye, Mukaddime<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 MANEV\u0130 HUZUR VE HEYECAN KAYNAKLARIMIZIN KURUTULMASI \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hz. Mevl\u00e2na ve Bedi\u00fczzaman Gibi Zatlar\u0131n Hatalar\u0131 ve Sevaplar\u0131 Zaman zaman, Hz. Mevl\u00e2na’n\u0131n me\u015fhur Mesnevi‘sinde ve di\u011fer eserlerindeki baz\u0131 uygunsuz cinsellik hik\u00e2yeleri… Ve yine \u00fcstat Bedi\u00fczzaman’\u0131n Risale-i Nur K\u00fclliyat\u0131 i\u00e7erisindeki birtak\u0131m siyasi tespit ve tercihleri ve “Ehli Kitab\u0131n baz\u0131 kesimlerinin M\u00fcsl\u00fcmanlarla ittifak edece\u011fi” beklentileri… Bahane edilerek bu […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-11268","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11268","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=11268"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11268\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=11268"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=11268"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=11268"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}