{"id":600,"date":"2014-10-27T19:07:37","date_gmt":"2014-10-27T17:07:37","guid":{"rendered":"http:\/\/islamidavet.com\/asura\/?p=600"},"modified":"2014-10-27T19:07:37","modified_gmt":"2014-10-27T17:07:37","slug":"kelime-i-tayyibe-ve-secere-i-tayyibe-ayeti","status":"publish","type":"post","link":"https:\/\/islamidavet.com\/asura\/kelime-i-tayyibe-ve-secere-i-tayyibe-ayeti\/","title":{"rendered":"Kelime-i Tayyibe ve \u015eecere-i Tayyibe Ayeti"},"content":{"rendered":"

\"11\"<\/a><\/p>\n

6-) \u201cKelime-i Tayyibe ve \u015eecere-i Tayyibe Ayeti\u201d:<\/em><\/strong><\/p>\n

\u201cG\u00f6rmedin mi Allah(cc) nas\u0131l bir misal getirdi? Ho\u015f bir kelime <\/strong>(Kelime-i Tayyibe),k\u00f6k\u00fc sabit ve dal\u0131 semada olan ho\u015f <\/strong>bir a\u011faca <\/strong>(\u015eecere-i Tayyibe) benzer. Ki o, Rabbinin izniyle her <\/strong>zaman yemi\u015fini verir durur. Olur ki, onlar \u00e7ok iyi d\u00fc\u015f\u00fcn\u00fcp ibret al\u0131rlar!.<\/strong>..\u201d [\u0130brahim(14): 24-25] ayet-i kerimesinde ge\u00e7en Kelime-i Tayyibe <\/em><\/strong>ve \u015eecere-i Tayyibe<\/em><\/strong>\u2018nin \u00e7ok geni\u015f ve \u015f\u00fcmull\u00fc anlamlar\u0131n\u0131n bir tecellisinin de Ehl-i Beyt <\/em>oldu\u011fu a\u00e7\u0131kt\u0131r.Varl\u0131k <\/em>anlam\u0131na da gelen kelime, <\/em><\/strong>pak-temiz ve ho\u015f (tayyib) <\/em>olan \u015eecere-i<\/em><\/strong>Muhammed\u00eeye<\/strong><\/em>\u2018nin dal ve budaklar\u0131n\u0131n \u00fcr\u00fcnleri oldu\u011fu gibi, bizzat o a\u011fac\u0131 da temsil etmektedir[1]<\/a>.<\/p>\n

\u201cBiz Ehl-i Beyt; n\u00fcb\u00fcvvet a\u011fac\u0131 ve risalet madeniyiz!\u2026 \u201d <\/em>hadis-i \u015ferifi de, bunu a\u00e7\u0131k\u00e7a nat\u0131k bulunmaktad\u0131r\u2026[2]<\/a><\/p>\n

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[1]<\/a> Kelime<\/em><\/strong>; <\/em>\u00e7ok geni\u015f ve \u015f\u00fcmull\u00fc anlam\u0131 olan bir kelimedir. Ki; a-) \u0130nsan <\/em>(yani, v\u00fcc\u00fbd) anlam\u0131ndad\u0131r.. \u201cHani melekler dedi ki; \u2018Meryem! Do\u011frusu Allah, kendinden bir \u2018kelime\u2019yi sana m\u00fcjdelemektedir. O\u2019nun ad\u0131 Meryem o\u011flu \u0130sa \u2018Mesih\u2019dir. O, d\u00fcnyada da ahirette de itibara sahiptir ve <\/strong>(Allah\u2019a) \u2018mukarrebin\u2019 olanlardand\u0131r.\u201d<\/strong> [Al-i \u0130mran(3):\u00a0 45];\u00a0 \u201c\u2026 Meryem o\u011flu \u0130sa Mesih, ancak Allah\u2019\u0131n Resul\u00fc ve \u2018kelimesi\u2019dir. Onu Meryem\u2019e y\u00f6neltmi\u015ftir ve O\u2019ndan <\/strong>(Allah\u2019tan) bir ruh\u2019tur\u2026\u201d <\/strong>[Nisa(4): 171];\u2026<\/p>\n

Burada O\u2019ndan bir <\/em><\/strong>ruh<\/em><\/strong>tur ta\u2019biri, insan\u0131n as\u0131l mahiyeti olan \u0130l\u00e2hi <\/em><\/strong>hakikat\u0131<\/em><\/strong>\u2019na dikkat \u00e7ekmektedir. \u201c\u2026<\/strong> Biz ona kendi ruhumuzdan nefh ettik; onu ve o\u011flunu \u00e2lemlere bir ayet k\u0131ld\u0131k!\u201d <\/strong>(Enbiya: 91); \u201cOna bir bi\u00e7im verdi\u011fimde ve ona \u2018kendi ruhum\u2019dan nefh etti\u011fimde, hemen ona secde <\/strong>edip kapan\u0131n! <\/strong>(dedim!).\u201d [Hicr(15): 29]; \u0130laahir\u2026 ayetlerinde ge\u00e7ti\u011fi gibi\u2026 b-) i\u015f <\/em>ve fiil <\/em>anlam\u0131ndad\u0131r. \u201cHani, Rabbi \u0130brahim\u2019i bir tak\u0131m kelimelerle <\/strong>ibtila etmi\u015fti de o, bunlar\u0131 tam olarak yerine getirmi\u015fti\u2026\u201d <\/strong>[Bakara(2): 124] (Ate\u015fe at\u0131lma, o\u011flunu kurban etme ve s\u00fcnnet olma.. <\/em>gibi fiiller, kelimeler<\/em><\/strong> diye ifade edilmi\u015f bulunmaktad\u0131r.); c-) S\u00f6z-kavl <\/em>ve konu\u015fma <\/em>anlam\u0131ndad\u0131r.. \u201c\u2026 A\u011f\u0131zlar\u0131ndan \u00e7\u0131kan kelime ne kadar da b\u00fcy\u00fck!\u2026\u201d <\/strong>[Kehf[18): 5];\u2026 (Zaten, di\u011fer anlamlar da bu \u00fc\u00e7 temel anlam <\/em><\/strong>ve unsur<\/em><\/strong>danteferru etmi\u015f olur. Zat-\u0131 uluhiyetin k\u00e2inatta car\u00ee olan, tecellisi olan bu \u00fc\u00e7 unsur, b\u00fct\u00fcn eczas\u0131 ve efrad\u0131yla, Allah-u Te\u00e2la (cc)\u2019n\u0131n kelam-\u0131 <\/em><\/strong>\u0130l\u00e2h\u00eeyesi<\/em><\/strong>\u2018nin sadece K\u00fcn <\/em><\/strong>(ol!) s\u00f6z\u00fcd\u00fcr, o s\u00f6z\u00fcn tezah\u00fcr\u00fcd\u00fcr. \u00d6rne\u011fin; \u201cMuhakkak ki O, <\/strong>bir \u015fey diledi\u011fi zaman, O\u2019nun emri <\/strong>(\u015fe\u2019ni), ona yaln\u0131zca ol! demesidir; <\/strong>o <\/strong>da hemen oluverir!\u201d <\/strong>[Yasin(36): 82];\u2026Buradaki emr<\/em><\/strong>, i\u015f <\/em>ve s\u00f6z<\/em>anlamlar\u0131n\u0131 kapsamaktad\u0131r. Ki; mezk\u00fbr ayeti, \u201c..O\u2019nun i\u015fi sadece ona ol! demektir!\u201d<\/strong>veya, \u201c\u2026 O\u2019nun s\u00f6z\u00fc<\/strong> (diyece\u011fi) sadece ol! demektir\u201d <\/strong>tarz\u0131nda manaland\u0131rmak da, yanl\u0131\u015f olmam\u0131\u015f olur\u2026<\/p>\n

\u015eu halde; \u2018v\u00fcc\u00fbd <\/em><\/strong>– varl\u0131k <\/strong>– e\u015fya\u2019,<\/strong> \u2018amel -fiil <\/strong>– s\u0131fat <\/strong>– vas\u0131f-huy..<\/strong>\u2018, <\/em>\u2018beyan <\/em><\/strong>– ifade <\/strong>– s\u00f6z –<\/strong> laf\u0131z<\/strong>– ses <\/strong>– harf.<\/strong>\u2018 <\/em>olarak \u00fc\u00e7 temel kategori<\/em>den olu\u015fan t\u00fcm mahlukat ve k\u00e2inat, Allah-u Te\u00e2la (cc)\u2019n\u0131n sadece bir emr <\/em><\/strong>(i\u015f ve s\u00f6z\u2019\u00fcnden, yani \u015fe\u2019n)\u2019inden ibarettir ki, bu; Ol! <\/em><\/strong>s\u00f6zc\u00fc\u011f\u00fc ile ifade edilmektedir. Bu Ol! <\/em><\/strong>s\u00f6zc\u00fc\u011f\u00fc ve zerreci\u011fi i\u015fte b\u00fct\u00fcn k\u00e2inat\u0131n ve m\u00fckevvenat\u0131n n\u00fcvesi<\/em><\/strong>ve kayna\u011f\u0131<\/em><\/strong>d\u0131r. Onun i\u00e7in, \u2018T\u00fcm k\u00e2inat, Allah\u2019\u0131n azameti yan\u0131nda bir zerre h\u00fckm\u00fcndedir!\u2019<\/em><\/strong>kelam\u0131 ve h\u00fckm\u00fc vird-i zeban haline gelmi\u015f bulunmaktad\u0131r. Bununla; vahid-i ehad <\/em><\/strong>olan Allah-u Te\u00e2la (cc), tek <\/em><\/strong>kelimesi (ol! demesi) ile, g\u00f6r\u00fclen-g\u00f6r\u00fclmeyen t\u00fcm \u00e2lemleri ve mahlukat\u0131 halk etmi\u015f b\u00f6ylece (m\u00fctedahilen) vahdette kesret..<\/em><\/strong> \u0130l\u00e2h\u00ee cilvesini g\u00f6stermi\u015ftir. T\u00fcm mahlukat (ki, \u00fc\u00e7 temel <\/em><\/strong>unsurdan olu\u015fmaktad\u0131r: V\u00fcc\u00fbd-varl\u0131k..; amel-fiil-s\u0131fat..; laf\u0131z-<\/em>beyan-s\u00f6z..<\/em>) dahi tek s\u00f6zc\u00fck<\/em><\/strong>te, <\/em>yani kelime<\/em><\/strong>de, yani Ol!<\/strong>\u2018da tecemmu\u2019 ve temerk\u00fcz etmi\u015ftir; yani, yarat\u0131lm\u0131\u015f (ceset ve ruh<\/em>tan olu\u015fan) bir insan, bir kelime<\/em><\/strong>dir: <\/em>(Al-i \u0130mran: 45; Nisa: 171) O\u2019nun her i\u015fi ve fiili-ameli keza kelime<\/em><\/strong>dir: (Bakara: 124); Ve a\u011fz\u0131ndan \u00e7\u0131kan her s\u00f6z yine birkelime<\/em><\/strong>dir: (Kehf: 5).. Demek; b\u00fct\u00fcn mahlukat (ki, kesrettir), bir kelime<\/em><\/strong>de (ki, o da vahid<\/em>dir.<\/em>)birle\u015fmi\u015ftir. (Yani, geldi\u011fi-t\u00fcredi\u011fi asl<\/em><\/strong>a r\u00fccu etmi\u015ftir). Kelime <\/em><\/strong>ise zaten vahid-i ehad<\/em><\/strong>\u2018<\/em>\u0131n kelam<\/strong><\/em>s\u0131fat-\u0131 \u0130l\u00e2h\u00eeyye\u2019sinin bir lem\u2019ac\u0131\u011f\u0131d\u0131r. Ki; bu takdirde de kesrette <\/em><\/strong>vahdet<\/em><\/strong> \u0130l\u00e2h\u00ee tecellisi zuhur etmektedir..; ve hakeza\u2026<\/p>\n

Mezk\u00fbr \u00fc\u00e7 temel kategori<\/em><\/strong>den teferru eden bir \u00e7ok anlamlar\u0131 muhtev\u00ee bulunan kelime <\/em><\/strong>lafz\u0131; Din-i \u0130slam manas\u0131na da (Kur\u2019an-\u0131 Kerim\u2019de) kullan\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin;<\/p>\n

\u201c\u2026Bug\u00fcn size dininizi \u2018kemale\u2019 erdirdim; \u00fczerinizdeki ni\u2019metimi tamamlad\u0131m ve size din olarak \u2018\u0130slam\u2019\u0131 se\u00e7ip-be\u011fendim\u2026\u201d <\/strong>[Maide(5): 3]\u2018te ge\u00e7en, tamamlad\u0131m ile din <\/em><\/strong>ve\u0130slam<\/em><\/strong> kasdedilmekte oldu\u011fu ma\u2019lumdur. Ki: \u201cRabbinin \u2018kelimesi\u2019 s\u0131dk ile ve adalet ile tamamd\u0131r\u2026\u201d <\/strong>(En\u2019am: 115) ayetinde ge\u00e7en tamamd\u0131r ifadesiyle de kelime<\/em><\/strong>, <\/em>yani Rabbin kelimesi kasdedilmi\u015f bulunmaktad\u0131r. Ve bu da, Allah\u2019\u0131n Dini<\/em><\/strong> ve \u0130slam<\/em><\/strong> anlam\u0131ndad\u0131r. M\u00fctev\u00e2tiren gelmi\u015f bulunan hadis-i \u015feriflerde de kelimetullah\u2019<\/em><\/strong>\u0131n y\u00fcceltilmesi i\u00e7in cihad<\/em><\/strong>emredilmektedir. (\u00d6rnek olarak, bkz.: Ter\u011fib: 3\/184). Ki, buradaki kelimetullah, <\/em><\/strong>kesinkesAllah\u2019\u0131n dini ve yolu <\/em>olan \u0130slam <\/em>anlam\u0131ndad\u0131r\u2026<\/p>\n

\u201cDerken \u00c2dem, Rabbinden bir tak\u0131m \u2018kelimeler\u2019 ald\u0131; <\/strong>(Alllah da) bunun \u00fczerine tevbesini kabul etti. \u015e\u00fcphesiz O, tevbeleri kabul edendir, Rahim\u2019dir O!..\u201d <\/strong>[Bakara(2): 37] ayet-i kerimesinde ge\u00e7en kelime<\/em><\/strong>; <\/em>hidayete g\u00f6t\u00fcr\u00fcc\u00fc ilim-irfan <\/em>anlam\u0131ndad\u0131r\u2026<\/p>\n

\u201cVe bunu, belki insanlar <\/strong>(tevhide) d\u00f6nerler diye kendi ard\u0131ndan <\/strong>geleceklere bir \u2018kelime-i bak\u00eeye\u2019 olarak b\u0131rakt\u0131!.. <\/strong>[Zuhruf(43): 28]\u2018de ise; kelime; <\/em><\/strong>tevhid\u00ee- nebev\u00ee birmektep-ekol <\/em>ve \u00e7izgi <\/em>anlam\u0131ndad\u0131r\u2026<\/p>\n

\u201c\u2026B\u00f6ylece Allah onun \u00fczerine <\/strong>\u2018sekinet\u2019<\/strong> indirmi\u015fti. Ve onu, sizin <\/strong>g\u00f6rmedi\u011finiz ordularla desteklemi\u015f, k\u00fcf\u00fcrde olanlar\u0131n \u2018kelimesini\u2019 al\u00e7altm\u0131\u015ft\u0131r. Oysa, Allah\u2019\u0131n \u2018kelimesi\u2019 ise, y\u00fcce oland\u0131r. Muhakkak ki Allah, Aziz\u2019dir, Hakim\u2019dir.\u201d <\/strong>(Tevbe: 40) Ayet-i<\/em>kerimesinde ge\u00e7en ilk kelime <\/em><\/strong>ideoloji, <\/em>son kelime<\/em><\/strong> ise, kez\u00e2 tevhid\u00ee mektep <\/em>ve Kur\u2019an\u00ee \u00e7izgi<\/em>gibi.. anlamlar\u0131 ihtiva etmektedir\u2026<\/p>\n

\u201c\u2026Oysa, onlardan bir b\u00f6l\u00fcm\u00fc, Allah\u2019\u0131n \u2018kelam\u0131n\u0131\u2019 i\u015fitiyor, ak\u0131l erdirdikten sonra, bile bile de\u011fi\u015ftiriyorlard\u0131!\u201d <\/strong>[Bakara(2): 75] ayetinde ge\u00e7en kelam, <\/em><\/strong>ise sadece sem\u2019 <\/em><\/strong>(i\u015fitme) yoluyla duyulan \u0130l\u00e2h\u00ee vahiy <\/em>(Kitabullah) anlam\u0131ndad\u0131r\u2026<\/p>\n

\u201cE\u011fer m\u00fc\u015friklerden biri, senden \u2018aman\u2019 isterse, ona aman ver; ta ki, \u2018Allah\u2019\u0131n kelam\u0131n\u0131\u2019 dinlemi\u015f olsun!.. Sonra onu, g\u00fcvenlik i\u00e7inde olaca\u011f\u0131 yere ula\u015ft\u0131r\u2026 \u201d<\/strong>(Tevbe: 6) Ayetinde ge\u00e7en kelam<\/em><\/strong>\u0131n da, haliyle \u0130l\u00e2h\u00ee vahiy olan Kur\u2019an-\u0131 Kerim <\/em>oldu\u011fu a\u00e7\u0131k\u00e7a anla\u015f\u0131lmaktad\u0131r..<\/p>\n

L\u00fcgat alimlerinin kelime <\/em><\/strong>ve kelam <\/em><\/strong>aras\u0131ndaki farkla al\u00e2kal\u0131 verdikleri ma\u2019lumat\u0131 \u00f6zetlersek, anlatt\u0131\u011f\u0131m\u0131z ve ilave edece\u011fimiz mesailin anlam\u0131 daha iyi anla\u015f\u0131lm\u0131\u015f olacakt\u0131r:<\/p>\n

Kelime; <\/em><\/strong>\u2018hem g\u00f6rme, hem de i\u015fitme yoluyla, gerek ayr\u0131 ayr\u0131 ve gerekse beraber-birlikte hissedilen tesirdir\u2019. Kelam <\/strong><\/em>ise; \u2018sadece i\u015fitme yoluyla idrak olunan tekell\u00fcmd\u00fcr.\u2019 Kelime<\/strong>;<\/em>nahivde, isim, fiil <\/em>ve edat<\/em>\u0131n herbirine \u0131tlak edilir. Kelam<\/em><\/strong> ise; elfaz-\u0131 manzumeye <\/em>ve d\u00fczenli c\u00fcmlelere <\/em>\u0131tlak olunur; m\u00fcrekkeb olan ve bizzat maksud olan bir c\u00fcmle ve bir konu\u015fmad\u0131r. Ve; kendi c\u00fcz\u2019\u00fc olan isim, fiil <\/em>ve edat <\/em>i\u00e7in isti\u2019mali yok <\/em>denecek kadar az ve enderdir. Onun i\u00e7in, kelam, kelime<\/em><\/strong>den daha ehass<\/em><\/strong>d\u0131r. Yani; her kelime kelam <\/em><\/strong>de\u011fildir ama her kelam <\/em><\/strong>birkelimedir.<\/em><\/strong><\/p>\n

Hem kelime; <\/em><\/strong>sadece isim, fiil <\/em>ve edat <\/em>ile s\u0131n\u0131rl\u0131 de\u011fildir. Ta\u2019bir caiz ise, s\u0131n\u0131rs\u0131z bir anlam\u0131 vard\u0131r. Mesela; bir kitap, <\/em><\/strong>bir kelam, <\/em><\/strong>bir kaside, <\/em><\/strong>kavl\u00ee ve fiil\u00ee bir h\u00fck\u00fcm ve kaziye.. <\/em>vesaire birer kelime olduklar\u0131 gibi g\u00f6r\u00fclen <\/em><\/strong>ve duyulan <\/em><\/strong>varl\u0131klar\u0131n, unsurlar\u0131n ve etkilerin t\u00fcm\u00fc (ay, g\u00fcne\u015f, su, hava, insan, kitap, defter, kalem, \u00e7ekirdek, toz zerreci\u011fi vesaire..) gerek ayr\u0131 ayr\u0131, gerekse hep birlikte olsun, hepsi kelime<\/em><\/strong>dir..; Ve h\u00e2kez\u00e2\u2026 (Yakla\u015f\u0131k olarak, bak\u0131n\u0131z; Lisan\u2019ul-Arab: 12\/522-525; El-M\u00fcfredat: 660-662; El-Mu\u2019cem\u2019ul-Vesit: 1-2\/802; El-M\u00fcncid: 695);\u2026<\/p>\n

\u201cDe ki: <\/strong>Ey<\/strong> insanlar! Ben, Allah\u2019\u0131n sizin hepinize g\u00f6nderdi\u011fi <\/strong>Resul\u00fc\u2019y\u00fcm. Ki, g\u00f6klerin ve yerin m\u00fclk\u00fc yaln\u0131z O\u2019nundur; O\u2019ndan ba\u015fka hi\u00e7bir ilah yoktur. \u00d6yle ise, Allah\u2019a ve O\u2019nun \u00fcmm\u00ee Resul\u00fc\u2019ne iman edin. O da, Allah\u2019a ve O\u2019nun \u2018kelimelerine\u2019 inanmakt\u0131r. Ve O\u2019na tabi olun ki, hidayete ermi\u015f olas\u0131n\u0131z!.\u201d <\/strong>[A\u2019raf(7): 158] Ayet-i <\/em>kerimesinde ge\u00e7enkelimeler, <\/em><\/strong>\u0130l\u00e2h\u00ee kelam olan Kur\u2019an-\u0131 Kerim\u2019dir. Ki o, tek tek, ayet ayet birer kelimeler <\/em><\/strong>(ve nurlar) mecm\u00e2\u0131 oldu\u011fu gibi, topyek\u00fcn (kitap) olarak da tek bir kelime <\/em><\/strong>ve \u0130l\u00e2h\u00ee bir nur<\/em>dur\u2026 (Her kelam<\/em><\/strong>\u0131n, kelime<\/strong><\/em>den m\u00e2\u2019dud olup say\u0131ld\u0131\u011f\u0131n\u0131, fakat her kelime<\/em><\/strong>nin kelam<\/strong><\/em>dan m\u00e2\u2019dud olamayaca\u011f\u0131n\u0131, zira; kelam<\/em><\/strong>\u0131n s\u0131rf i\u015fitme <\/em>yoluyla ittila\u2019 olunabilinenlere \u0131tlak olundu\u011funu,kelime<\/em><\/strong>nin ise, i\u015fitme <\/em>ile birlikte, ayr\u0131ca; g\u00f6rme <\/em>ve his <\/em>ile temas <\/em>yoluyla da muttali olunabilen \u015feyleri de kapsad\u0131\u011f\u0131n\u0131, onun i\u00e7in her kelam<\/em><\/strong>\u0131n kelime<\/strong><\/em>ye (i\u015fitme ve\u00e7hiyle ve kanal\u0131yla) dahil bulundu\u011funu, b\u00f6ylece \u00f6\u011frenmi\u015f bulunuyoruz!\u2026)<\/p>\n

\u201cDe ki: Rabbimin \u2018kelimeleri\u2019 i\u00e7in deniz m\u00fcrekkep olsa ve yard\u0131m i\u00e7in o kadar da getirsek, Rabbimin \u2018kelimeleri\u2019 t\u00fckenmeden \u00f6nce, elbette deniz t\u00fckeniverirdi!\u201d<\/strong>[Kehf(18): 109]; \u201cE\u011fer yery\u00fcz\u00fcndeki a\u011fa\u00e7lar kalem, deniz de m\u00fcrekkep olsa ve hatta buna yedi deniz daha eklense, yine de Allah\u2019\u0131n \u2018kelimeleri\u2019 yazmakla t\u00fckenmez; \u015f\u00fcphe <\/strong>yok ki Allah Aziz\u2019dir, Hakim\u2019dir.\u201d <\/strong>[Lokman(31): 27] Ayet-i kerimelerinde ge\u00e7enkelimeler, <\/em><\/strong>mutazamm\u0131n bulundu\u011fu tekvin\u00ee, te\u015fri\u00ee, itibar\u00ee <\/em>ve hakik\u00ee, ilm\u00ee <\/em>ve fiil\u00ee <\/em>t\u00fcm anlamlar\u0131 (v\u00fcc\u00fbd-varl\u0131k.. amel-hareket.. ve his-ses-s\u00f6z ve etki.. olarak) topyek\u00fcn ifade etmektedir\u2026<\/p>\n

Bu nokta-i nazardan bakt\u0131\u011f\u0131m\u0131z takdirde; \u201c\u0130man edip, s\u00e2lih amellerde bulunanlar, Rabblerinin izniyle alt\u0131ndan \u0131rmaklar akan, i\u00e7inde ebed\u00ee kalacaklar\u0131 cennetlere konulacaklard\u0131r. Orada birbirlerine tahiyyeleri, \u2018selam!\u2019d\u0131r.\u201d <\/strong>(\u0130brahim: 23) Ayet-i kerimesini takiben gelen kelime-i tayyibe <\/em><\/strong>ve \u015eecere-i<\/em><\/strong> Tayyibe <\/strong><\/em>ayetlerine atf-\u0131 nazar edersek, daha net ve kesin bir sonuca ula\u015fm\u0131\u015f oluruz:<\/p>\n

\u201cG\u00f6rmedin mi Allah nas\u0131l bir mesel getirdi?; bir \u2018Kelime-i Tayyibe\u2019 <\/strong>(ho\u015f-temiz ve g\u00fczel bir kelime), bir <\/strong>\u2018\u015eecere-i Tayyibe\u2019<\/strong> (temiz-ho\u015f ve g\u00fczel bir a\u011fa\u00e7) gibidir ki, onun k\u00f6k\u00fc sabit, dal(<\/strong>lar)\u0131 ise g\u00f6ktedir!;. Rabbinin izniyle o, her zaman yemi\u015fini verir. Allah, olur ki tezekk\u00fcr ederler diye, insanlara b\u00f6yle misaller getirir!\u201d <\/strong>(\u0130brahim: 24-25);<\/p>\n

Bu ayet-i kerimelerde, birbirine misal <\/em>verilen ve te\u015fbih <\/em>edilen iki terim g\u00f6ze \u00e7arpmaktad\u0131r: 1-)Kelime-i <\/em><\/strong>Tayyibe..<\/em><\/strong> 2-) \u015eecere-i Tayyibe\u2026<\/em><\/strong> Kelime-i Tayyibe, <\/strong><\/em>m\u00fcfessirlerce \u201ckelime-i tevhid, amel-i s\u00e2lih-takva, \u015eeriat-\u0131 \u0130slam\u00eeyye, Din-i \u0130slam, Nur-u Muhammed\u00ee (as), Kur\u2019an-\u0131 Kerim, Ehl-i Beyt-i <\/em>Resul (as) <\/em>diye.. tefsir edilmi\u015ftir. Ki; bunlar\u0131n tamam\u0131, mana ve mahiyet olarak ayn\u0131 anlamda olduklar\u0131, hatta birbirlerinin m\u00fcradifleri <\/em><\/strong>olduklar\u0131, ehli olan herkes\u00e7e (kesinkes) bilinmektedir!.. Binaenaleyh; bir tevcihe y\u00f6nelik tefsir, di\u011ferleriyle tearuzu de\u011fil, tetabuku istilzam etmektedir..; Ancak, baz\u0131 karineler <\/em><\/strong>bir tevcihe olan tem\u00e2y\u00fcl\u00fc, daha a\u011f\u0131rl\u0131kl\u0131 olarak veevleviyet <\/em><\/strong>kaidesi mucibince \u00f6n plana alabilir, o kadar!\u2026<\/p>\n

Bu tavzihattan sonra, ma\u2019lum ola ki; kelime<\/em><\/strong>, <\/em>hem sem\u2019 <\/em>hem de basar <\/em>yoluyla ittila\u2019 olunulan \u015feydir. \u2018Kelime-i tevhid, Kur\u2019an-\u0131 Kerim, <\/em><\/strong>\u015eeriat-\u0131<\/em><\/strong> \u0130slam\u00eeyye\u2019 <\/strong><\/em>ise., s\u0131rf sem\u2019 (i\u015fitme-telaffuz) ile bilinen hakikatlard\u0131r. Bunlar da kelime<\/em><\/strong>dir ama, kelime <\/em><\/strong>bunlarla s\u0131n\u0131rl\u0131 de\u011fildir, yani, basar<\/em>(g\u00f6rme) yoluyla bilinen \u015feyleri-hakikatlar\u0131 da kapsamaktad\u0131r. Onun i\u00e7in de, kelime<\/em><\/strong>\u2018yi her iki vechesiyle birlikte ele almak gerekir: 1-) S\u0131rf sem\u2019 (i\u015fitme) yoluyla gelen-bilinen hakikat. Ki; buna rahatl\u0131kla Kur\u2019an-\u0131 Kerim <\/em>diyebiliriz\u2026 2-) M\u00fccessem olan ve Basar <\/em>(g\u00f6rme-m\u00fc\u015fahede) yoluyla bilinen ve hakikatine muttali olunabilinen m\u00fc\u015fahhas varl\u0131kt\u0131r. Ki, bu da; \u015eecere-i Tayyibe<\/em><\/strong> olarak, birinci anlamla ve ger\u00e7ekle (Kur\u2019an-\u0131 Kerim\u2019le) te\u015fbih edilmi\u015f bulunmaktad\u0131r\u2026<\/p>\n

B\u00f6ylece; Kelime-i Tayyibe<\/em><\/strong>: Kur\u2019an-\u0131 Kerim <\/em>ile te\u015fbihini <\/em>ihtiva etmektedir. \u015eecere-i Tayyibe<\/em><\/strong>olan bu te\u015fbih, Resul-\u00fc Ekrem (sav) taraf\u0131ndan, d\u00fcnyev\u00ee-k\u00fcrev\u00ee ve zulman\u00ee \u00e2lemde Hurma A\u011fac\u0131 <\/em><\/strong>diye (muhataplar\u0131n\u0131n o g\u00fcnk\u00fc ve o anki seviyesine g\u00f6re-y\u00fczeysel olarak) nitelendirilmi\u015f, ger\u00e7ek anlam\u0131n\u0131 Ehl-i Beyti<\/em><\/strong>\u2018nin \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 Rasihun <\/em><\/strong>olan zevat\u0131n basiretine ve tedricen intibaklar\u0131na b\u0131rak\u0131lm\u0131\u015ft\u0131r. (Nitekim, o zamanlarda, \u2018D\u00fcnya neyin<\/em>\u00fczerindedir?\u2019 <\/em>diye v\u00e2rid olan suale kar\u015f\u0131, Resul-\u00fc Ekrem (sav): \u201cAles\u2019sevri ve\u2019l-hut!\u201d (D\u00fcnya, bal\u0131\u011f\u0131n ve \u00f6k\u00fcz\u00fcn \u00fczerindedir!\u2019 <\/em>diye cevap vermekle yetinmi\u015ftir. Bunun daha pek \u00e7ok \u00f6rnekleri mevcuttur, konumuzun ayd\u0131nlanmas\u0131 i\u00e7in bu misal k\u00e2fidir\u2026)\u2026<\/p>\n

\u00c2lem-i zulmet ve kesafette, Hurma <\/em><\/strong>A\u011fac\u0131<\/em><\/strong> vb.. olarak getirilen te\u015fbih <\/em>ve temsil<\/em>in, \u0130slam <\/em><\/strong>veKur\u2019an\u2019<\/em><\/strong>\u0131 ifade eden hakikat-\u0131 insan\u00eeyye <\/em>\u00e2lemindeki tecess\u00fcm\u00fc<\/em><\/strong> vard\u0131r ki; aslolan da budur! Ve, Kur\u2019an\u2019\u0131n hedefi ve hitap alan\u0131, zaten tamamen bu eksendedir; d\u00fcnyev\u00ee ve kesif e\u015fyadan ve tez\u00e2h\u00fcrlerinden, sadece bu ulv\u00ee ve \u0130l\u00e2h\u00ee hedefe ve maksada kap\u0131 aralamak ve irtibat\u0131 sa\u011flamak i\u00e7indir\u2026<\/p>\n

\u015eimdi; mezk\u00fcr (\u0130brahim: 24.) ayette ge\u00e7en Kelime-i Tayyibe<\/em><\/strong>\u2018ye temsil ve te\u015fbih k\u0131l\u0131nan\u015eecere-i Tayyibe<\/em><\/strong>\u2018nin Ehl-i beyt <\/em>oldu\u011fu.. tevcihinin, evleviyet<\/em><\/strong> arz etti\u011fi hususuna ve onun delil ve karinelerinin bir k\u0131sm\u0131na ge\u00e7ebiliriz:<\/p>\n

1-) Az evvel belirtti\u011fimiz ve\u00e7hiyle; Kelime-i Tayyibe<\/em><\/strong>\u2018nin iki taallukat\u0131 ve tecelliy\u00e2t\u0131 vard\u0131r: a-)Sem\u2019 <\/em><\/strong>(i\u015fitme) y\u00f6n\u00fcyle., b-) Basar<\/em><\/strong> (g\u00f6rme) y\u00f6n\u00fcyle.. Biri; kelam<\/em><\/strong>\u0131, di\u011feri; amel-i ef\u2019ali<\/em><\/strong>, <\/em>di\u011fer ta\u2019birle biri; m\u00fccerred<\/em><\/strong>, <\/em>di\u011feri ise; m\u00fc\u015fahhas-miicessem<\/em><\/strong> olan\u0131 temsil eder. Birinci \u015f\u0131kk\u0131;Kur\u2019an-\u0131 Kerim,<\/em><\/strong> ikinci \u015f\u0131kk\u0131 ise; Ehl-i Beyt<\/em><\/strong> ifade etmektedir. Ki bu; \u015eecere-i M\u00fcbareke<\/em><\/strong> diye tesmiye edilmi\u015ftir\u2026 \u015eecere-i M\u00fcbareke<\/em><\/strong>\u2018nin Ehl-i Beyt<\/strong> <\/em>(as) oldu\u011funun bu ayetteki karinesi ise; Kur\u2019an-\u0131 Kerim\u2019e ems\u00e2l-benzer ve ona yak\u0131n derecede bir de\u011fere sahib olmas\u0131n\u0131n g\u00f6z \u00f6n\u00fcnde bulundurulmas\u0131, gibi.. <\/em><\/strong>tayyib<\/em><\/strong> ve \u00fcr\u00fcn vermesi..<\/em><\/strong> ifadeleriyle tavsif<\/em><\/strong> edilmesidir\u2026 Takdir edilir ki; s\u0131rf mideye hitab eden ve sadece be\u015fer\u00ee vechesi (bu nokta-i nazardan) bulunan bir a\u011fac\u0131n Y\u00fcce Kelamullah<\/em><\/strong>\u2018a benzer ve ems\u00e2l olamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r! (Ona g\u00f6t\u00fcren bir delil olmas\u0131, ayr\u0131!..)\u2026<\/p>\n

2-) Mezk\u00fbr Kelime-i Tayyibe<\/em><\/strong> ve \u015eecere-i Tayyibe<\/em><\/strong> ayetinin sibak\u0131 <\/em>olan ve bu ayete de a\u00e7\u0131kl\u0131k kazand\u0131ran; \u201c\u0130man edip de s\u00e2lih amelde bulunanlar\u2026\u201d <\/strong>(\u0130brahim: 23) ayeti, m\u00fccerred<\/em><\/strong>(iman) ile m\u00fc\u015fahhas<\/em><\/strong> (amel ve pratik) olan\u0131, -pek \u00e7ok ayetlerde de oldu\u011fu gibi- ihtiva etmektedir. Ki; biri, kelime-i tevhidi<\/em><\/strong> ve \u0130l\u00e2h\u00ee vahyi<\/em><\/strong> yani Kur\u2019an-\u0131 Kerim<\/em><\/strong>\u2018i ifade etmekte, di\u011feri ise; onun, yani tevhid<\/em><\/strong>in ve Kur\u2019an\u2019<\/em><\/strong>\u0131n canl\u0131 ve m\u00fc\u015fahhas tims\u00e2li olan Ehl-i Beyt<\/em>\u2018<\/strong>i keza, g\u00f6stermektedir. Zira Kur\u2019an<\/em><\/strong> ile ems\u00e2l<\/em><\/strong> olabilecek bir derecede ve v\u00fcs\u2019atte, tek c\u00e2mia Ehl-i Beyt<\/em><\/strong> ve onlar\u0131n etba\u0131 oldu\u011fu-olaca\u011f\u0131 izahtan varestedir\u2026<\/p>\n

3-) Mezk\u00fbr ayet-i kerimede ge\u00e7en tayyib; pak-temiz<\/em><\/strong> anlam\u0131nda bir ho\u015f-g\u00fczel-iyi<\/em><\/strong>\u2019yi ifade etmektedir. Zira; bu ayetin siy\u00e2k\u0131 olan ve z\u0131dd\u0131 durumunda bulunan \u2018kelime-\u015fecere\u2019<\/em><\/strong>ler i\u00e7in,habis<\/em><\/strong> yani pis<\/em><\/strong> ta\u2019biri kullan\u0131lm\u0131\u015ft\u0131r. Bu da, buradaki tayyibe<\/em><\/strong>\u2018nin, pak<\/em><\/strong> ve temiz<\/em><\/strong>li\u011fiyle iyi ve g\u00fczel oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Ki, bu da; Kur\u2019an-\u0131 Kerim<\/em><\/strong> ve Ehl-i Beyt<\/em><\/strong> hakk\u0131nda kullan\u0131lan bir terimdir. Zira; \u201cHi\u00e7 \u015f\u00fcphesiz o, bir Kur\u2019an-\u0131 Kerim\u2019dir. Bir \u2018kitab-\u0131 meknun\u2019 (<\/strong>korunmu\u015f-saklanm\u0131\u015f bir kitab)da (<\/strong>yaz\u0131l\u0131)d\u0131r. Ona; \u2018mutahhar\u2019 (<\/strong>temizlenmi\u015f ve ar\u0131nm\u0131\u015f) olanlardan ba\u015fkas\u0131 dokunamaz! (<\/strong>veya dokunmas\u0131n!) (<\/strong>Zira o:) \u00c2lemlerin Rabbinden indirilmedir:\u201d<\/strong>[V\u00e2k\u0131\u00e2(56): 77-80]; \u201cO Kur\u2019an \u2018m\u00fckerrem\u2019 (<\/strong>\u015ferefli) sahifelerdedir. Y\u00fcceltilmi\u015f, \u2018mutahhar\u2019 (<\/strong>tertemiz) k\u0131l\u0131nm\u0131\u015ft\u0131r. K\u00e2tiplerin elleri ile.. (<\/strong>yaz\u0131lm\u0131\u015ft\u0131r. Ki onlar) olduk\u00e7a \u00fcst\u00fcn de\u011ferli (<\/strong>ehl-i kiram), iyilik ve d\u00fcr\u00fcstl\u00fck sembol\u00fcd\u00fcr!\u201d<\/strong> [Abese(80): 13-16] Ayet-i kerimeleri, Kur\u2019an-\u0131 Kerim\u2019in bu \u00f6zelli\u011fine (pak ve temizli\u011fine, \u2018tahir ve mutahhar\u2019 olu\u015funa) dikkat \u00e7ekerken; \u201c\u2026 Ey Ehl-i Beyt! Muhakkak ki Allah, sizden \u2018ricsi\u2019 (<\/strong>kiri) gidermek ve sizi bir tathir (<\/strong>temizlik) ile \u2018mutahhar\u2019 (<\/strong>temizlenmi\u015f) k\u0131lmak istiyor!\u201d<\/strong> [Ahzab(33): 33] Ayet-i kerimesi ise, Ehl-i Beyt<\/em><\/strong>\u2018in, Kur\u2019an\u2019la ems\u00e2l-benzer <\/em>olan pak-temiz <\/em>\u00f6zelli\u011fini ve vasf\u0131n\u0131 beyan etmektedir..<\/p>\n

Bu da Kelime-i Tayyibe<\/em><\/strong>\u2018nin ems\u00e2li ve m\u00fccessem tims\u00e2li olan \u015eecere-i Tayyibe<\/em><\/strong>\u2018nin Ehl-i Beyt<\/strong> <\/em>oldu\u011funu g\u00f6stermektedir. (Yeri gelmi\u015fken, \u015fu parantezi de a\u00e7al\u0131m:\u00a0 \u201c\u2026 Ona<\/strong>(<\/strong>Kur\u2019an\u2019a) mutahhar (<\/strong>temizlenmi\u015f) olanlardan ba\u015fkas\u0131 dokunamaz! (<\/strong>veya dokunmas\u0131n!)!\u201d <\/strong>[V\u00e2k\u0131\u00e2(56): 79] Ayet-i kerimesi dahi, Ehl-i Beyt<\/em><\/strong> ile ilgilidir, en az\u0131ndan ilgisiz de\u011fildir. Zira; a-) Buradaki Kur\u2019an-\u0131 Kerim, m\u00fcfessirlerce tervic edilenin aksine, Levh-i Mahfuz<\/em><\/strong>\u2019<\/em>da bulunan de\u011fil, mevcut tenzil<\/em><\/strong> olunmu\u015f, Y\u00fcce Resul (as) ve eshab taraf\u0131ndan kalblere-ak\u0131llara-fiillere-dillere ve e\u015fyalara<\/em><\/strong> yaz\u0131lm\u0131\u015f bulunan korunmu\u015f kitap<\/em><\/strong>t\u0131r. <\/em>Ki; \u201cHi\u00e7 \u015f\u00fcphesiz zikri (<\/strong>Kur\u2019an\u2019\u0131) biz indirdik, biz! Onun koruyucular\u0131 da ger\u00e7ekten biziz!\u201d<\/strong>(Hicr: 9) ayeti bunu nat\u0131k bulunmaktad\u0131r, b-) \u0130llel\u2019mutahh\u00e2run ile de, en az\u0131ndan Ehl-i Beyt<\/em><\/strong>\u2018e g\u00fc\u00e7l\u00fc bir i\u015fareti vard\u0131r. Zira; onlar\u0131n tahir-mutahhar<\/em><\/strong> oldu\u011fu [Ahzab(33): 33]\u2018te tasrih edilmi\u015ftir, c-) La Yemess\u00fch\u00fc \u0130llel\u2019mutahh\u00e2run! ifadesi, iki t\u00fcrl\u00fc anlam\u0131 ihtiva etmektedir: 1)La,<\/em><\/strong> nefy i\u00e7in olunca; \u201cTemiz ve pak olanlardan ba\u015fkas\u0131 ona el s\u00fcremez, yani, onun h\u00fck\u00fcmlerini k\u00e2milen anlayamaz ve k\u00e2milen tertemiz olarak onu uygulayamazlar! Temiz ve Kur\u2019an\u2019a \u2018emsal\u2019 olan \u2018Ehl-i Beyt\u2019ten ba\u015fkalar\u0131 ona <\/em><\/strong>(Kur\u2019an\u2019a) elini s\u00fcr\u00fcp onun h\u00fck\u00fcmlerini kendi ba\u015flar\u0131na anlamaya veya uygulamaya kalk\u0131\u015f\u0131rlarsa, y\u00fcz\u00fcne-g\u00f6z\u00fcne s\u00fcrer ve Kur\u2019an\u2019m net, kat\u0131\u015f\u0131ks\u0131z h\u00fck\u00fcmlerini karmakar\u0131\u015f\u0131k hale korlar. Ki, buna \u2018Kur\u2019an\u2019\u0131n anlam y\u00f6n\u00fcyle tahrif edilmesi\u2019 diyebiliriz!.\u201d<\/strong><\/em> 2) La, nehy i\u00e7in olunca da; \u201c\u2026 Kur\u2019an gibi pak ve temiz olan \u2018Ehl-i Beyt\u2019ten ve etba\u0131ndan ba\u015fkalar\u0131, Kur\u2019an\u2019dan; kendi ba\u015flar\u0131na h\u00fck\u00fcm \u00e7\u0131karmaya ve ona dokunup da onun h\u00fck\u00fcmlerini tatbik etmeye kalk\u0131\u015fmas\u0131nlar. Zira; buna ne haklar\u0131, ne yetkileri, ne de nez\u00e2het-i r\u00fbhiye ve manev\u00eeyeleri vard\u0131r!\u2026\u201d Ve hakez\u00e2\u2026 Tarih<\/em>en de, bunun ne kadar ger\u00e7ek oldu\u011fu bil-fiil isbatlanm\u0131\u015ft\u0131r!.. Ve\u2019s-selam\u2026):\u2026<\/p>\n

4-) Sure-i Kevser<\/em><\/strong>\u2018deki kevser<\/strong> kelimesi <\/em>de \u015eecere-i Tayyibe<\/em><\/strong>\u2018nin Ehl-i Beyt<\/strong> <\/em>oldu\u011funu te\u2019yid ve te\u2019kid etmektedir. Zira; \u201c\u2026 \u015eecere-i Tayyibe gibidir. Ki, onun k\u00f6k\u00fc sabit, dal(<\/strong>lar)\u0131 ise g\u00f6ktedir; Rabbinin izniyle yemi\u015fini (<\/strong>\u00fcr\u00fcn\u00fcn\u00fc) her zaman verir\u2026\u201d<\/strong> (\u0130brahim: 24-25) ayetinde ge\u00e7en k\u00f6k\u00fc sabit, dallar\u0131 g\u00f6kte <\/em>(y\u00fckseklerde) ve her zaman yemi\u015fini (\u00fcr\u00fcn\u00fcn\u00fc) verir! <\/em>kelimelerinin tam kar\u015f\u0131l\u0131\u011f\u0131n\u0131n (fazlas\u0131yla) kevser<\/em><\/strong> kelimesinde oldu\u011funu, nesil<\/em><\/strong> y\u00f6n\u00fcnden ayn\u0131 mahiyeti ta\u015f\u0131d\u0131\u011f\u0131n\u0131 daha evvel g\u00f6rm\u00fc\u015ft\u00fck\u2026 (Bkz. Mukaddime, 17\u2032nolu dipnot)<\/p>\n

Ayr\u0131ca; Kevser<\/em><\/strong> suresinde ge\u00e7en h\u00fcvel ebter<\/em><\/strong> (ebter, soy\u0131\u0131-sopu kopuk, <\/em>k\u00f6ks\u00fcz-\u00fcr\u00fcns\u00fcz-nesli ve meyvesi kesik, olan <\/em>o\u2019dur!) <\/em>kelimesi de tam anlam\u0131yla, Kelime-i Tayyibe<\/em><\/strong> ve \u015eecere-i Tayyibe<\/em><\/strong>\u2018nin z\u0131dd\u0131 ve muhalif\u0131-hasm\u0131 olan Kelime-i Habise<\/em><\/strong> ve \u015eecere-i Habise<\/em><\/strong>\u2018ye tam tam\u0131na tek\u00e2b\u00fcl etmektedir. Ki o da; \u201cKelime-i Habise\u2019nin meseli ise, \u015eecere-i Habise gibidir. Ki onun k\u00f6k\u00fc, yerin \u00fcst\u00fcnden \u2018kopar\u0131lm\u0131\u015f\u2019, karar\u0131 (<\/strong>yery\u00fcz\u00fcnde durma ve tutunma imkan\u0131) kalmam\u0131\u015ft\u0131r!\u201d<\/strong> (\u0130brahim: 26); Ayet-i kerimesidir. Ki; Resul-\u00fc Ekrem (sav)\u2019e ebter<\/em><\/strong> diyen Ben-i \u00dcmeyye<\/em><\/strong>\u2018yi (\u0130sra 60. ayet-i kerimesiyle birlikte) nesli kesik<\/em><\/strong> ve k\u00f6ks\u00fcz<\/em><\/strong> olarak, tasrih etmi\u015f bulundu\u011funu (23\u2032nolu dipnotta) daha \u00f6nce, mufassal bir tarz<\/em>da izah etmi\u015ftik\u2026<\/p>\n

\u015eu halde; gerek Kevser<\/em><\/strong> suresi, gerekse (\u0130brahim: 24-25\u2032in) siy\u00e2k\u0131 olan mezk\u00fcr (\u0130brahim: 26\u2032nc\u0131) ayeti de, kez\u00e2 \u015eecere-i Tayyibe<\/em><\/strong>\u2018nin Ehl-i Beyt<\/strong> <\/em>oldu\u011funu a\u00e7\u0131k\u00e7a tasrih etmi\u015f bulunmaktad\u0131r.<\/p>\n

5-) Kelime-i Tayyibe:<\/em><\/strong> Sem<\/em>\u2018 (i\u015fitme-duyum) y\u00f6n\u00fcyle Kur\u2019an-\u0131 Kerim<\/em><\/strong>\u2019i; basar <\/em>(g\u00f6rme-hissetme) y\u00f6n\u00fcyle de (\u015eecere-i Tayyibe olarak) Ehl-i Beyt<\/em><\/strong>\u2019i ifade etti\u011fini, birinin; okunan,<\/em><\/strong>di\u011ferinin de; ya\u015fayan-canl\u0131 Kur\u2019an-\u0131 Kerim oldu\u011funu s\u00f6ylemi\u015ftik. \u0130\u015fte; \u015fu kesin-kat\u2019i vetevat\u00fcr<\/em><\/strong> g\u00fcc\u00fcne sahib olan hadis-i \u015ferif, bunu a\u00e7\u0131k\u00e7a tasrih etmektedir:<\/p>\n

\u201cSize baha bi\u00e7ilmez iki a\u011f\u0131r emanet <\/em>(Sekaleyn). b\u0131rak\u0131yorum. Ki, bunlara sar\u0131ld\u0131\u011f\u0131n\u0131z m\u00fcddet\u00e7e, benden sonra asla \u2018dalalete\u2019 d\u00fc\u015fmeyeceksiniz. Bunlar\u0131n ikisi de, birbirinden b\u00fcy\u00fckt\u00fcrler. Bunlar\u0131n biri: G\u00f6kten yere uzanan bir ip olan \u2018Kitabullah\u2019 <\/em>(Kur\u2019an-\u0131 Kerim); di\u011feri ise, benim \u2018\u0131tretim\u2019 ve \u2018Ehl-i Beyt\u2019imdir. Bu ikisi <\/em>(Kur\u2019an ve Ehl-i Beyt) havuz ba\u015f\u0131nda bana kavu\u015funcaya kadar asla birbirlerinden ayr\u0131lmayacaklard\u0131r. <\/em>(Onun i\u00e7in) Bunlar hakk\u0131nda, bana nas\u0131l \u2018halef\u2019\u00a0 olaca\u011f\u0131n\u0131za dikkat edin!\u201d <\/em>(M\u00fcslim: 10\/252; Tirmiz\u00ee: 6\/313-316; M\u00fcsned: 3\/14; ve, Mukaddime, 29\u2032nolu dipnot..);<\/p>\n

Resulullah (Sallallah\u00fc aleyhi Ve Alihi Vesellem) Efendimizin bu hadis-i \u015ferifleri, konuyu daha a\u00e7\u0131k ve daha net bir \u015fekilde ortaya koymu\u015f bulunmaktad\u0131r. Ki; dikkat edilirse, iki a\u011f\u0131r \u015fey<\/em><\/strong>, iki k\u0131ymetli <\/em>ve iki temiz-pak \u015fey <\/em>anlam\u0131ndad\u0131r. Yani, manev\u00ee ve \u0130l\u00e2h\u00ee a\u011f\u0131rl\u0131k <\/em>demektir. Ahzab33\u2032ile; V\u00e2k\u0131\u00e2 79 ve Abese 14\u2032te ge\u00e7en yutahhirek\u00fcm tathiren\/ mutahhar\u00fcn <\/em>ve mutahhareh<\/em><\/strong>laf\u0131zlar\u0131 (ki, biriyle Ehl-i Beyt; di\u011feriyle Kur\u2019an-\u0131 Kerim tebyin edilmi\u015ftir.) ve; mutahhareyn<\/em><\/strong> (iki temizlenmi\u015f ve paklanm\u0131\u015f) dahi, sekaleyn<\/em><\/strong> (iki a\u011f\u0131rl\u0131k-iki a\u011f\u0131r ve de\u011ferli \u015fey) ile imtiza\u00e7 ve ittihad etmi\u015f olmaktad\u0131r. Ayn\u0131 \u015fey (mana ve mahiyet birli\u011fi yan\u0131nda, laf\u0131z birli\u011fi cihetiyle de);Kelime-i Tayyibe<\/em><\/strong> ile \u015eecere-i Tayyibe<\/em><\/strong> i\u00e7in dahi s\u00f6z konusu olmakta, Kur\u2019an ile Ehl-i Beyt\u2019i ifade eden, bu emsal, s\u0131fat ve terkibler tayyibeteyn<\/em><\/strong> (iki pak-ho\u015f-g\u00fczel ve temiz..) olmaktad\u0131r ki, kelime<\/em><\/strong> ile Kur\u2019an, \u015fecere<\/em><\/strong> ile de Ehl-i Beyt<\/em><\/strong> anla\u015f\u0131lm\u0131\u015f bulunmaktad\u0131r\u2026<\/p>\n

H\u00fcl\u00e2sa olarak; kelime-i tayyibe<\/em><\/strong>nin te\u015fbih k\u0131l\u0131nd\u0131\u011f\u0131 ve m\u00fc\u015f\u00e2hhasla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 \u015fecere-i Tayyibe,<\/em><\/strong>canl\u0131 ve ya\u015fayan Kur\u2019an <\/em>olan Ehl-i Beyt<\/em>\u2018i ifade ederken, kelime-i tayyibe<\/em><\/strong>nin kendisi dahi, okunan ve telaffuz edilen Kur\u2019an-\u0131 Kerim<\/em>\u2018i ifade etmekte, ayn\u0131 zamanda da Ehl-i Beyt<\/em>\u2018i(\u015eecere-i Tayyibe\u2019yi) kendi mahiyetinde ve z\u0131mm\u0131nda bar\u0131nd\u0131rmaktad\u0131r. Buna g\u00f6re, Kur\u2019an-\u0131 Kerim; m\u00fccerred \u0130l\u00e2h\u00ee bir kelime, Ehl-i Beyt <\/em>ise; m\u00fc\u015fahhas ve m\u00fccessem \u0130l\u00e2h\u00ee bir kelime<\/em>dir. Kur\u2019an-\u0131 Kerim, \u015fu k\u00e2inat kitab\u0131n\u0131, \u0130l\u00e2h\u00ee bir sarih ve terc\u00fcman olarak okuyup, insanl\u0131k \u00e2leminiuluhiyet<\/em><\/strong> ve rububiyet<\/em><\/strong> nurunun tecellisiyle vecde ve c\u00fb\u015f-u h\u00fbru\u015fa getirirken, Ehl-i Beyt<\/em><\/strong> de canl\u0131 bir Kur\u2019an<\/em><\/strong> olarak, en k\u00fc\u00e7\u00fck bir inhirafa mahal b\u0131rakmayacak bir netlikle, o y\u00fcce \u0130l\u00e2h\u00ee nurun ubudiyet<\/em><\/strong> tecellisinin bir mazhar\u0131 <\/em>ve ayinesi <\/em>olarak, insanl\u0131k \u00e2lemini s\u0131rat-\u0131 m\u00fcstakime ve rah-\u0131 hidayete \u00ees\u00e2le vesile <\/em>misyonunu deruhte eden hidayet imamlar\u0131 olarak g\u00f6r\u00fclmektedir, ve\u2019s-selam!\u2026<\/p>\n

KELAM \u0130LE AL\u00c2KALI B\u0130R MESELE:<\/strong><\/p>\n

Halk-\u0131 Kur\u2019an Meselesi<\/strong><\/p>\n

Bilindi\u011fi \u00fczere, kelam; <\/em><\/strong>m\u00fctekellim <\/em>olan Allah-u Te\u00e2la (cc)\u2019n\u0131n selb\u00ee <\/em>s\u0131fat<\/em>lar\u0131ndand\u0131r. S\u0131fat <\/em>ilemevsuf, isim <\/em>ile m\u00fcsemma<\/em>n\u0131n m\u00e2beynindeki ilgi ve ili\u015fkinin \u0130l\u00e2h\u00ee esrar\u0131ndan dolay\u0131 da,Kelamullah <\/em><\/strong>olan Kur\u2019an-\u0131 Kerim\u2019in kadim<\/em><\/strong>, <\/em>ya da hadis<\/em><\/strong> olu\u015fu, bunun da mahluk <\/em>olup-olmad\u0131\u011f\u0131 tart\u0131\u015fmalar\u0131n\u0131 do\u011furmu\u015f, bu tart\u0131\u015fmalar gittik\u00e7e ba\u015fka konular\u0131 da kapsayarak, \u0130lm-i Kelam diye (cedelci) bir ilim dal\u0131n\u0131n do\u011fmas\u0131na sebep olmu\u015ftur\u2026<\/p>\n

Biz burada, konuyu tart\u0131\u015fmayacak, sadece konumuzla al\u00e2kal\u0131 olan y\u00f6n\u00fcn\u00fc, sahifelerimizin isti\u00e2b hacmiyle m\u00fcten\u00e2sib nisbette s\u00f6zkonusu etmekle iktifa edece\u011fiz, in\u015faallah\u2026<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019in Kelamullah <\/em><\/strong>s\u0131fat\u0131n\u0131n iki vech-i taalluku vard\u0131r. Biri: Kelam-\u0131 Nefsi denen ve do\u011frudan do\u011fruya Allah-u Te\u00e2la (cc)\u2019n\u0131n ezel\u00ee kelam s\u0131fat\u0131<\/em>n\u0131n mazmununda ezelen<\/em>bulunma vechi. Ki, bu vechiyle, Kelam-\u0131 <\/em><\/strong>Zatiyye<\/em><\/strong> h\u00fckm\u00fcndedir; onun i\u00e7in de, hadis <\/em>ve mahluk<\/em>olamaz!\u2026<\/p>\n

Di\u011feri ise; Tecelli-i S\u0131fat ve Esma-i \u0130l\u00e2h\u00ee olarak, v\u00fcc\u00fbd<\/em><\/strong> \u00e2lemine \u00e7\u0131k\u0131\u015f\u0131.. Ki bu cihetin dahi iki taalluku vard\u0131r: a-) Bir v\u00fcc\u00fbd-i emr<\/em><\/strong>\u2018<\/em>i olarak, \u00e2lem-i nur ve melekutta tezah\u00fcr edi\u015fi., b-) Birv\u00fcc\u00fbd-i itibar\u00ee <\/em><\/strong>ve h\u00fckm\u00ee olarak, \u00e2lem-i m\u00fclk ve \u015fehadette g\u00f6r\u00fclmesi\u2026 Bunlar\u0131n k\u0131saca tahliline gelirsek:<\/p>\n

1-) \u00c2lem-i Emr<\/strong>\u2018de bulunan varl\u0131klar\u0131, cisim-cisman\u00ee <\/em>ve hacimli <\/em>olmayan, miktar-kesafet <\/em>vebu\u2019diyetten <\/em>beri olan l\u00e2tif <\/em><\/strong>ve nuran\u00ee <\/strong><\/em>bir m\u00e2hiyeti h\u00e2iz bulunmaktad\u0131rlar. Ruh <\/em><\/strong>gibi\u2026 \u201cSana ruhu sorarlar, de ki: Ruh, Rabbinin <\/strong>emrindendir\u201d.<\/strong> (Zaten) size az bir ilimden ba\u015fkas\u0131 verilmemi\u015ftir\u201d. <\/strong>(\u0130sra: 85) Ayet-i kerimesi bunu ifade etmektedir\u2026<\/p>\n

2-) \u00c2lem-i M\u00fclk\u2019te bulunan varl\u0131klar ise, m\u00fccessem <\/em>ve m\u00fc\u015fahhas <\/em>\u00f6zelliktedirler. Kesif-hacimli ve s\u0131n\u0131rl\u0131 olmalar\u0131yla da, bir kay\u0131t <\/em>ve h\u00fck\u00fcm <\/em>taht\u0131nda bulunma zorunlulu\u011fu i\u00e7indedirler. Bundan dolay\u0131 da, \u00e2lem-i <\/em><\/strong>emr<\/em><\/strong>den \u0131\u015f\u0131klar\u0131n\u0131-hayatiyetlerini almakta, v\u00fcc\u00fbd ve hareket k\u00f6kleri, sevk-i idareleri \u00e2lem-i<\/em><\/strong> emr<\/strong><\/em>e dayanmaktad\u0131r. \u0130l\u00e2h\u00ee emr<\/em>den \u00fcflenen ruh <\/em><\/strong>ile kelimeler<\/em><\/strong> olu\u015fmakta, emr<\/em>den gelen Ol!<\/em><\/strong> ferman\u0131 ile varl\u0131klar v\u00fcc\u00fbd bulmaktad\u0131r: \u201c\u0130\u015fte b\u00f6ylece sana \u2018emr\u2019imizden bir ruh vahyettik,..\u201d <\/strong>(\u015e\u00fbra: 52); \u201cOnu d\u00fczenledi\u011fim ve \u2018ruhum\u2019dan nefhetti\u011fim <\/strong>(\u00fcfledi\u011fim) zaman\u2026\u201d <\/strong>(Hicr: 29; Sad: 72); \u201c\u2026Biz ona ruhumuzdan \u00fcfledik! Onu ve o\u011flunu \u00e2lemler i\u00e7in bir ayet k\u0131ld\u0131k!\u201d <\/strong>(Meryem: 91); \u201c\u2026B\u00f6ylece biz, ona ruhumuzdan \u00fcfledik. <\/strong>O da, Rabbinin kelimelerini ve kitaplar\u0131n\u0131 tasdik etti ve o \u2018kan\u0131tin\u2019 olanlardan idi!\u201d <\/strong>(Tahrim: 12);\u2026<\/p>\n

\u201cHani melekler, dedi ki: Ey Meryem! Muhakkak ki Allah, kendinden bir \u2018kelime\u2019yi sana m\u00fcjdelemektedir. Ki onun ad\u0131, Meryem o\u011flu \u0130sa Mesih\u2019tir\u2026\u201d<\/strong> [Al-i \u0130mran(3): 45];\u201c\u2026 Meryem o\u011flu \u0130sa Mesih, <\/strong>ancak Allah\u2019\u0131n Resul\u00fc ve \u2018kelime\u2019sidir. Onu (<\/strong>\u2018K\u00fcn!\u2019 emrini) Meryem\u2019e <\/strong>ilka etmi\u015ftir ve O\u2019ndan bir ruhtur\u2026\u201d<\/strong> [Nisa(4): 171].. Ayet-i kerimeleriyle; Emr\u2019den vahyedilen bir ruh<\/em><\/strong>, <\/em>Kur\u2019an-\u0131 Kerim olarak \u0130l\u00e2h\u00ee bir kelime<\/em><\/strong> ve kelam<\/em><\/strong> saha-i v\u00fcc\u00fbda \u00e7\u0131k\u0131yor (\u015e\u00fbra: 52); \u0130l\u00e2h\u00ee emr<\/em>den olan Ruh<\/em><\/strong> (\u0130sra: 85), negatif bir varl\u0131\u011fa \u00fcflendi\u011finde<\/em><\/strong> de, insan<\/em>denen e\u015fref-i mahlukat, <\/em>\u00e2lem-i m\u00fclke te\u015frif ediyor. (Hicr: 29; Sad: 72); Bu varl\u0131k da, kez\u00e2 (t\u0131pk\u0131 Kur\u2019an gibi) \u0130l\u00e2h\u00ee bir kelime<\/em><\/strong> olarak v\u00fcc\u00fbd buluyor. (Al-i \u0130mran: 45; Nisa: 171) Ki, b\u00f6ylece; sem\u2019 <\/em><\/strong>(i\u015fitme) ile ittila peyda edilen kelam-\u0131 \u0130l\u00e2h\u00ee<\/em><\/strong> olan Kur\u2019an-\u0131 Kerim ile, (sem\u2019 ile birlikte) basar<\/em><\/strong> (g\u00f6rme) yoluyla muttali olunan bir kelime<\/em><\/strong>, <\/em>dolay\u0131s\u0131yla kelam<\/em><\/strong> (zira; her kelam, ayn\u0131 zamanda da bir kelime\u2019dir) olan insan, mesela \u0130sa (as), \u0130l\u00e2h\u00ee emr<\/em>den olan ruh platformunda birle\u015fmi\u015f oluyor. (\u015e\u00fbra: 52 ile, Nisa: 171). Bununla, ger\u00e7ek insan\u0131n (mesela, Enbiya ve Eimme\u2019nin), birer Canl\u0131 <\/em><\/strong>Kur\u2019an<\/em><\/strong> olduklar\u0131 tezah\u00fcr ediyor\u2026<\/p>\n

\u00c2lem-i m\u00fclk ve \u015feh\u00e2dete \u0130l\u00e2h\u00ee kelam<\/em><\/strong> olarak vahyedilmeden evvel, Kur\u2019an-\u0131 Kerim; Emr<\/em><\/strong>\u00e2leminde l\u00e2tif-nur\u00e2n\u00ee ve r\u00fbh\u00e2n\u00ee bir v\u00fcc\u00fbd olarak, Levh-<\/em><\/strong>i Mahfuz<\/em><\/strong> denen \u0130l\u00e2h\u00ee levhalarda yaz\u0131l\u0131<\/em>bulunmaktayd\u0131: \u201cDo\u011frusu o \u00e7ok <\/strong>\u015ferefli (<\/strong>mecid) bir Kur\u2019an\u2019d\u0131r, bir Levh-i Mahfuz\u2019dad\u0131r.\u201d<\/strong> [Bur\u00fbc(85): 21-22]; \u201cO (Kur\u2019an) m\u00fckerrem sahifelerdedir. Y\u00fcceltilmi\u015f, tertemiz k\u0131l\u0131nm\u0131\u015ft\u0131r. K\u00e2tiplerin elleriyle (<\/strong>yaz\u0131lm\u0131\u015ft\u0131r. Ki onlar) \u00e7ok kerim ve iyilik-<\/strong>d\u00fcr\u00fcstl\u00fck tims\u00e2lidirler!\u201d<\/strong> [Abese(SO): 13-16]; \u201cHi\u00e7 \u015f\u00fcphesiz bu bir Kur\u2019an-\u0131 Kerim\u2019dir. Korunmu\u015f bir kitapta (<\/strong>yaz\u0131l\u0131)d\u0131r. Ona, temizlenmi\u015f-<\/strong>ar\u0131nm\u0131\u015f olanlardan ba\u015fkas\u0131 dokunamaz!. (<\/strong>Zira O,) \u00c2lemlerin Rabbinden <\/strong>indirilmedir!\u201d<\/strong> [V\u00e2k\u0131\u00e2(56): 77-80];..<\/p>\n

\u015eu halde, Kur\u2019an-\u0131 Kerim; kelam-\u0131 nefsi<\/em><\/strong>\u2018<\/em>den, \u00e2lem-i emre <\/em>intikal ettirilmi\u015f, Levh-i Mahfuz<\/em>\u2018<\/strong>a kaydettirilmi\u015f, oradan da, \u0130l\u00e2h\u00ee emr<\/em>den bir ruh<\/em><\/strong> olarak Leyle-i Kadr<\/em><\/strong>\u2018<\/em>de [Kadr(97): 1-2] sem\u00e2-i d\u00fcnyaya inzal edilmi\u015f, sonra da m\u00fcbarek bir Ramazan ay\u0131<\/em>ndan ba\u015flanmak \u00fczere, peyderpey indirilmi\u015ftir. (Bakara: 185);.. B\u00f6ylece Kur\u2019an-\u0131 Kerim, duyulan <\/em>ve gere\u011fiyle amel edilen <\/em>bir varl\u0131k <\/em>olarak tecelli ve tez\u00e2h\u00fcr etmi\u015ftir\u2026<\/p>\n

T\u00fcm insano\u011flunun z\u00fcrriyetleri de s\u0131rtlar\u0131ndan<\/em><\/strong> ahz edilerek, \u00e2lem-i <\/em>emr<\/em>de si\u011fa<\/em>ya \u00e7ekilmi\u015f,ahd<\/em><\/strong> al\u0131nm\u0131\u015f ve \u2018Ben sizin Rabbiniz de\u011fil miyim?\u2019<\/em><\/strong> \u0130l\u00e2h\u00ee hitab\u0131na kar\u015f\u0131 \u2018Bela!\u2019<\/em><\/strong> cevab\u0131ylakendilerine \u015fahidlikleri<\/em><\/strong> tescil edilmi\u015f (A\u2019raf: 172;..), bu nefs\u00ee-beden\u00ee varl\u0131\u011f\u0131, yine emr<\/em>den olanruh<\/em><\/strong> ile \u00fcflenerek<\/em><\/strong> [Secde(32): 9] \u00e2lem-i m\u00fclk ve \u015feh\u00e2dete, z\u00ee-\u015fuur bir kelime <\/em>ve varl\u0131k olarak g\u00f6nderilmi\u015ftir. B\u00f6ylece; Kur\u2019an ile insan aras\u0131nda, emr<\/em><\/strong> \u00e2leminden melek\u00fbt <\/em>\u00e2lemine ve oradan da m\u00fclk (d\u00fcnya) \u00e2lemine gelinceye kadar.. ge\u00e7en Serencam-\u0131 hayatlar\u0131nda<\/em><\/strong> (ta\u2019bir caiz ise) bir ten\u00e2s\u00fcb-tem\u00e2s\u00fcl, hatta bir paralellik m\u00fc\u015fahede edilmektedir. Ve bunu, Tecelli-i Esma ve S\u0131fat-\u0131 S\u00fcbhaniyye\u2019ye kadar da \u00e7\u0131karabiliriz\u2026 (Konumuz o olmad\u0131\u011f\u0131ndan, sarf-\u0131 nazar ediyoruz\u2026).<\/p>\n

Bu serdedilen ger\u00e7eklerden her ikisi de \u201c\u0130l\u00e2h\u00ee rahmet, hidayet ve imam\u2026\u201d <\/strong>olarak nitelendirilen (\u00f6rnek olarak; A\u2019raf: 52; H\u00fbd: 17: Y\u00fbsuf: 111; Nemi: 77; Enbiya: 73,107;\u2026); biri Kelamullah, <\/em><\/strong>di\u011feri de Halifetullah <\/em><\/strong>olan; ve her ikisi de \u0130l\u00e2h\u00ee bir kelime, <\/em><\/strong>bir ruh <\/em><\/strong>ve \u0130l\u00e2h\u00eeemr<\/em>in vahy-i nefhiyle \u00e2lem-i m\u00fclkte il\u00e2h\u00ee misyonlar\u0131n\u0131 icr\u00e2 eden.. Kur\u2019an-\u0131 Kerim <\/em><\/strong>ile insan,<\/em><\/strong>ayn\u0131 \u0130l\u00e2h\u00ee tecelliye ve tezah\u00fcre mazhar bulunmaktad\u0131r. Yani, her ikisi de ayn\u0131 h\u00fckme<\/em><\/strong> tabidir. Ki; yarat\u0131lm\u0131\u015f olmak, bunun sadece c\u00fcz\u2019\u00ee bir tecellisidir\u2026<\/p>\n

Kur\u2019an-\u0131 <\/em><\/strong>Kerim<\/em><\/strong>\u2018<\/em>in, Levh-i Mahf\u00fbz\u2019da yaz\u0131l\u0131 <\/em>ve mahfuz <\/em>bulunmas\u0131; temiz olanlar<\/em><\/strong>\u0131n ona temas<\/em>edebilmesi; okunan <\/em><\/strong>ve duyulan<\/em> <\/strong>bir kelam <\/em>olmas\u0131; a\u015famal\u0131 olarak, gerek topyek\u00fcn ve gerekse peyderpey indirilmi\u015f <\/em><\/strong>olmas\u0131; \u0130l\u00e2h\u00ee bir ruh, rahmet <\/em><\/strong>ve hidayet <\/em><\/strong>olmas\u0131; uygulanabilecek \u015fekilde pratikle\u015febilmesi; fesahat-bela\u011fat <\/em><\/strong>ve mean\u00ee gibi.. araz\u00ee vas\u0131flarla mevsuf bulunmas\u0131; varl\u0131klardan varl\u0131klara intikal edilebilmesi.. gibi t\u00fcm vas\u0131f ve \u00f6zellikler,mahlukiyetin <\/em><\/strong>ve mec\u2019uliyetin <\/em><\/strong>temel unsurlar\u0131ndand\u0131r\u2026 Hem de; k\u00e2inat kitab-\u0131 kebirinin \u0130l\u00e2h\u00ee bir terc\u00fcman\u0131 ve terenn\u00fcm\u00fcd\u00fcr. Ki, bu da; mahluk olu\u015funun ayr\u0131 ve \u00f6nemli bir tecelliy\u00e2t\u0131d\u0131r.\u00c2lem-i m\u00fclk <\/em><\/strong>ve halk<\/em><\/strong>taki durumu, bu olan Kur\u2019an-\u0131 Kerim; \u00e2lem-i emr ve melek\u00fbtte iken bile,mahluk <\/em><\/strong>ve mec\u2019ul <\/em><\/strong>bir mahiyette ve keyfiyette bulunmak durumundad\u0131r. Zira; halik<\/em><\/strong> veyamahluk <\/em><\/strong>olmak \u015f\u0131kk\u0131ndan ba\u015fka bir varl\u0131k asla s\u00f6zkonusu olamaz!\u2026 Ve; emr <\/em><\/strong>dairesi ilemelek\u00fct <\/em><\/strong>\u00e2lemi dahi, tamamen, \u0130l\u00e2h\u00ee halk <\/em><\/strong>ve ca\u2019l<\/em><\/strong>in h\u00fckm\u00fc ve tecellisi alt\u0131nda bulunmaktad\u0131r. Kur\u2019an-\u0131 Kerim\u2019in dahi, mezk\u00fcr \u00e2lemlerde yaz\u0131l\u0131, kay\u0131tl\u0131 <\/em><\/strong>ve mahfuz <\/em><\/strong>durumda \u0130l\u00e2h\u00ee bir nur-r\u00fbh-emr ve tecelli olarak, mahluk <\/em><\/strong>ve mec\u2019\u00fcl <\/em><\/strong>bir durumda bulundu\u011funu, yine kendisi (V\u00e2k\u0131\u00e2: 77-80; Abese: 13-16; Bur\u00fbc: 21-22; ayetleriyle) tasrih ve tebyin etmektedir\u2026<\/p>\n

\u201c\u2026Haberiniz olsun ki: \u2018Halk\u2019 <\/strong>(yaratmak) da O\u2019na aittir, \u2018Emr\u2019 <\/strong>(\u015fe\u2019n her t\u00fcrl\u00fc i\u015f-fonksiyon ve cereyan..) dahi O\u2019na aittir!; \u00c2lemlerin <\/strong>Rabbi olan Allah\u2019a tebrikler!!!.\u201d <\/strong>(A\u2019raf: 54);<\/p>\n

\u201c\u2026Allah, <\/strong>(bil\u00e2-istisna) her\u015feyin Hal\u0131k\u2019\u0131d\u0131r!\u2026\u201d <\/strong>(En\u2019am: 102; Ra\u2019d: 16; Z\u00fcmer: 62; M\u00fc\u2019min\/\u011eaf\u0131r: 62; vb\u2026);<\/p>\n

\u201cHamd, g\u00f6kleri ve yeri yaratan, zul\u00fcmat\u0131 ve \u2018nuru\u2019 vareden <\/strong>(ca\u2019l k\u0131lan) Allah\u2019ad\u0131r!\u2026\u201d<\/strong>(En\u2019am: 1);.. gibi nice ayet-i kerimeler, her t\u00fcrl\u00fc halk <\/em>(yarat\u0131l\u0131\u015f) ve emr<\/em>in (\u015fe\u2019n, i\u015f-s\u00f6z, fonksiyon, hareket ve cereyan\u0131n..vb.), Allah\u2019\u0131n (m\u00e2d\u00fbnu ve gayri olup) masn\u00fbat\u0131 ve O\u2019na ait<\/em>varl\u0131klar oldu\u011funu, nur-r\u00fbh <\/em><\/strong>gibi l\u00e2tif ve nur\u00e2n\u00ee varl\u0131klar-haysiyetler-mahiyetler dahil, her\u015feyin<\/em><\/strong>mutlak olarak yarat\u0131lm\u0131\u015f <\/em><\/strong>ve var k\u0131l\u0131nm\u0131\u015f <\/em><\/strong>bulundu\u011funu a\u00e7\u0131k\u00e7a ifade etmektedir. Zaten, hi\u00e7bir akl-\u0131 selim sahibi bir insan\u0131n, de\u011fil bunun tart\u0131\u015f\u0131lmas\u0131n\u0131, tahayy\u00fcl edilmesini bile tecviz etmesi, asla m\u00fcmk\u00fcn de\u011fildir!\u2026<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019in, \u00e2lem-i emr<\/em>e ve h\u00fckme, \u00e2lem-i \u011fayb <\/em>ve \u015fehadet<\/em>e z\u00fbhur ve tecelli \u00f6ncesi,Zat-\u0131 \u0130l\u00e2h\u00ee\u2019<\/em><\/strong>de Kelam-\u0131 <\/em><\/strong>Nefsi<\/em><\/strong> olarak muzmer bulunmas\u0131, onun (Kur\u2019an\u2019\u0131n bilinen anlam\u0131yla)kad\u00eem <\/em><\/strong>olmas\u0131n\u0131 ve dolay\u0131s\u0131yla da mahluk <\/em><\/strong>olmay\u0131\u015f\u0131n\u0131 istilzam etmez. Zira; bu nokta-i nazardan, ba\u015fta insan olarak, (bil\u00e2-istisna) t\u00fcm varl\u0131klar ve tecelliler dahi, z\u00fbhur ve tecelli \u00f6ncesi, Zat-\u0131 \u0130l\u00e2h\u00ee\u2019<\/em><\/strong>de birer emr-i nefs<\/em><\/strong> ve kuvve<\/em><\/strong> olarak bulunup, tecelli sonras\u0131 birer varl\u0131k<\/em><\/strong> vefonksiyon<\/em><\/strong> olarak saha-i \u00e2leme ve v\u00fcc\u00fbda \u00e7\u0131km\u0131\u015f bulunmaktad\u0131r. Kur\u2019an-\u0131 Kerim, birtekell\u00fcm-\u00fc \u0130l\u00e2h\u00ee<\/em><\/strong> olarak tecelli etmi\u015ftir. \u0130nsan ve sair mahl\u00fbkat ve masn\u00fbat ise, birer efal-i \u0130l\u00e2h\u00ee<\/em><\/strong> olarak tezah\u00fcr etmi\u015ftir. Kur\u2019an-\u0131 Kerim, \u0130l\u00e2h\u00ee kelam s\u0131fat\u0131n\u0131n tecellisidir. Sair varl\u0131klar da ayr\u0131 ayr\u0131 \u0130l\u00e2h\u00ee s\u0131fatlar\u0131n<\/em><\/strong> mazhar\u0131 ve tecellisidir. Ki, \u00f6rne\u011fin insan; \u2018kelam, hayy, kayyum,<\/em><\/strong>sem\u2019i-basir, alim, \u015fehid-\u015fahid, m\u00fc\u2019min..\u2019 <\/em><\/strong>gibi s\u0131fat <\/em><\/strong>ve isimlerin, <\/em><\/strong>hatta b\u00fct\u00fcn Esma-i \u0130l\u00e2h\u00eeyyenin bir ayine-i cami\u00ee<\/em><\/strong> ve tecellisi durumundad\u0131r. Bununla beraber, yine de kad\u00eem<\/em><\/strong> de\u011fil hadis<\/em><\/strong>tir ve t\u00fcm ef\u2019al ve etvar\u0131yla beraber mahluktur. Evet; \u201c\u015e\u00fcphesiz sizi de amellerinizi de Allah yaratm\u0131\u015ft\u0131r!\u201d<\/strong> (Saffat: 96) \u201cOnlar\u0131 siz \u00f6ld\u00fcrmediniz ve l\u00e2kin, onlar\u0131 Allah \u00f6ld\u00fcrd\u00fc! Ve att\u0131\u011f\u0131n zaman, yine sen atmad\u0131n; ama Allah att\u0131! (<\/strong>Allah,) m\u00fc\u2019minleri, <\/strong>kendinden g\u00fczel bir imtihanla imtihan etmek i\u00e7in.. (<\/strong>b\u00f6yle yapt\u0131!)! Allah <\/strong>Semi\u2019dir, Alim\u2019dir.<\/strong>\u201c<\/strong> (Enfal: 17);.. gibi ayet-i kerimelerin n\u00e2t\u0131k bulundu\u011fu bu konu, \u00e7ok derin ve geni\u015f olan kader<\/em><\/strong> konusunu, k\u0131smen de Vahdet\u2019\u00fc\u015f-\u015e\u00fchud<\/em><\/strong> ve Vahdet\u2019\u00fcl V\u00fcc\u00fbd<\/em><\/strong> meselesini dahi tedai ettirecektir\u2026<\/p>\n

\u201cAllah, g\u00f6klerin ve yerin \u2018nuru\u2019dur!!!\u2026\u201d<\/strong> (Nur: 35) Ayet-i kerimesinde, kendisini bizzat nur<\/em><\/strong>diye tavsif eden Allah-u Te\u00e2la (cc); \u201cHamd, g\u00f6kleri ve yeri \u2018halk\u2019 eden, zul\u00fcmat\u0131 ve \u2018nuru\u2019 \u2018ca\u2019l\u2019 (<\/strong>var) eden <\/strong>Allah\u2019ad\u0131r!\u2026\u201d<\/strong> (En\u2019am: 1) Ayetiyle de, Y\u00fcce Zat-\u0131 Kibriyas\u0131<\/em><\/strong>n\u0131,nurun ca\u2019ili-<\/strong><\/em>var edicisi<\/em><\/strong> ve yarat\u0131c\u0131s\u0131<\/em><\/strong> olarak vas\u0131fland\u0131rmaktad\u0131r. Ve yine; \u201cDerken oraya<\/strong>geldi\u011finde, o m\u00fcbarek yerdeki vadi\u2019nin sa\u011f yan\u0131nda bulunan bir a\u011fa\u00e7tan; \u2018Ey M\u00fbsa! Muhakkak ki ben, \u00e2lemlerin Rabbi benim! diye, seslenildi.\u201d<\/strong> (Kasas: 30; yakla\u015f\u0131k olarak; T\u00e2-h\u00e2: 11-14) Ayet-i kerimeleri de, Allah-u Te\u00e2la (cc)\u2019n\u0131n, tecelli etti\u011fi bir a\u011fa\u00e7<\/em><\/strong> vas\u0131tas\u0131yla Hazret-i M\u00fbsa\u2019ya (as) hitab etti\u011fini, Zat-\u0131 Kibriyas\u0131m tan\u0131tt\u0131\u011f\u0131n\u0131 ve ona emirler verdi\u011fini a\u00e7\u0131k\u00e7a ifade etmektedir. Ki; \u201cB\u00fct\u00fcn e\u015fyan\u0131n, \u2018efal-i \u0130l\u00e2h\u00ee\u2019 oldu\u011fu., di\u011fer ta\u2019birle; <\/em><\/strong>k\u00e2inat\u0131n, esma-i \u0130l\u00e2h\u00eeyyenin bir ayinesi, tecellisi ve zuhuru oldu\u011fu.. <\/em><\/strong>Bundan dolay\u0131 da, t\u00fcm mahlukat\u0131n \u2018izafi varl\u0131klar\u2019 durumunda bulundu\u011fu.. Ger\u00e7ek-tek ve mutlak varl\u0131k olarak, Allah\u2019tan ba\u015fka bir varl\u0131\u011f\u0131n olamayaca\u011f\u0131\u2026\u201d <\/em><\/strong>diye \u00f6zetlenen irfan\u00ee, <\/em><\/strong>k\u0131smen de kelam\u00ee ve felsef\u00ee <\/em><\/strong>\u0130slam\u00ee ak\u0131mlar, bu vahy\u00ee<\/em><\/strong> nurdan ve kaynaktan leme\u00e2n etmi\u015f bulunmaktad\u0131r\u2026<\/p>\n

\u201cT\u00fcm varl\u0131klar\u0131n \u2018efal-i \u0130l\u00e2h\u00ee\u2019 olmas\u0131 ve \u2018Esma-i \u0130l\u00e2h\u00eeyye\u2019nin <\/em><\/strong>tezah\u00fcr\u00fc durumunda bulunmas\u0131; ve bu anlam\u0131yla da \u2018esma\u2019 ile <\/em><\/strong>m\u00fcsemman\u0131n, fiil, hatta \u2018mef\u2019ul\u2019 ile \u2018fail\u2019in ayn\u0131 (m\u0131, gayri mi?) olmas\u0131; <\/em><\/strong>mutlak ve Vacib\u2019ul-V\u00fcc\u00fbd\u2019un bir ve tek olup, di\u011fer varl\u0131klar\u0131n tamamen <\/em><\/strong>\u2018g\u00f6lge ve izafi\u2019 durumda bulunmas\u0131\u2026\u201d <\/em><\/strong>gibi kaziyeler<\/em>, Vahdet\u2019\u00fc\u015f-\u015e\u00fchud <\/em><\/strong>ve Vahdet-\u00fcl-V\u00fcc\u00fcd<\/em><\/strong>nazariyelerinin temel dinamiklerini ve unsurlar\u0131n\u0131 olu\u015fturmaktad\u0131r. Ki, \u00e7ok derin ve geni\u015f, hem de konumuz d\u0131\u015f\u0131nda oldu\u011fundan dolay\u0131, bu kadar\u0131yla iktifa ederek, konuyu noktal\u0131yoruz\u2026<\/p>\n

[2]<\/a> \u0130hkak\u2019ul-Hak: 9\/378; Es-Sav\u00e2ik\u2019ul-Muhrika\u2019dan naklen, El-M\u00fcracaat: 68.<\/p>\n","protected":false},"excerpt":{"rendered":"

6-) \u201cKelime-i Tayyibe ve \u015eecere-i Tayyibe Ayeti\u201d: \u201cG\u00f6rmedin mi Allah(cc) nas\u0131l bir misal getirdi? Ho\u015f bir kelime (Kelime-i Tayyibe),k\u00f6k\u00fc sabit ve dal\u0131 semada olan ho\u015f bir a\u011faca (\u015eecere-i Tayyibe) benzer. Ki o, Rabbinin izniyle her zaman yemi\u015fini verir durur. Olur ki, onlar \u00e7ok iyi d\u00fc\u015f\u00fcn\u00fcp ibret al\u0131rlar!…\u201d [\u0130brahim(14): 24-25] ayet-i kerimesinde ge\u00e7en Kelime-i Tayyibe ve …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15,65],"tags":[123,723,724,725,726,727,728],"class_list":["post-600","post","type-post","status-publish","format-standard","hentry","category-asura-kulturunun-imam-humeynideki-tecellileri","category-kitaplar","tag-ehl-i-beyt","tag-halk-i-kuran-meselesi","tag-kelime-i-tayyibe","tag-kelime-i-tayyibe-ve-secere-i-tayyibe-ayeti","tag-meryem-oglu-isa","tag-secere-i-tayyibe","tag-sure-i-kevser"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t