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VE 23. AYETLER Nedir? • Ebrar Medya","type":"rich","width":600,"height":338,"html":"

EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA ARAF SURES\u0130 22. VE 23. AYETLER<\/a><\/blockquote><\/iframe><script>\n\/*! This file is auto-generated *\/\n!function(d,l){\"use strict\";l.querySelector&&d.addEventListener&&\"undefined\"!=typeof URL&&(d.wp=d.wp||{},d.wp.receiveEmbedMessage||(d.wp.receiveEmbedMessage=function(e){var t=e.data;if((t||t.secret||t.message||t.value)&&!\/[^a-zA-Z0-9]\/.test(t.secret)){for(var s,r,n,a=l.querySelectorAll('iframe[data-secret=\"'+t.secret+'\"]'),o=l.querySelectorAll('blockquote[data-secret=\"'+t.secret+'\"]'),c=new RegExp(\"^https?:$\",\"i\"),i=0;i<o.length;i++)o[i].style.display=\"none\";for(i=0;i<a.length;i++)s=a[i],e.source===s.contentWindow&&(s.removeAttribute(\"style\"),\"height\"===t.message?(1e3<(r=parseInt(t.value,10))?r=1e3:~~r<200&&(r=200),s.height=r):\"link\"===t.message&&(r=new URL(s.getAttribute(\"src\")),n=new URL(t.value),c.test(n.protocol))&&n.host===r.host&&l.activeElement===s&&(d.top.location.href=t.value))}},d.addEventListener(\"message\",d.wp.receiveEmbedMessage,!1),l.addEventListener(\"DOMContentLoaded\",function(){for(var e,t,s=l.querySelectorAll(\"iframe.wp-embedded-content\"),r=0;r<s.length;r++)(t=(e=s[r]).getAttribute(\"data-secret\"))||(t=Math.random().toString(36).substring(2,12),e.src+=\"#?secret=\"+t,e.setAttribute(\"data-secret\",t)),e.contentWindow.postMessage({message:\"ready\",secret:t},\"*\")},!1)))}(window,document);\n<\/script>\n","thumbnail_url":"https:\/\/www.ebrarmedya.com\/wp-content\/uploads\/2020\/01\/MEVDUD\u0130-TASLAK-10.jpg","thumbnail_width":730,"thumbnail_height":360,"description":"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.22- B\u00f6ylece onlar\u0131 aldatarak d\u00fc\u015f\u00fcrd\u00fc. A\u011fac\u0131 tatt\u0131klar\u0131 anda ise, ay\u0131p yerleri kendilerine beliriverdi ve \u00fczerlerini cennet yapraklar\u0131ndan yamay\u0131p-\u00f6rtmeye ba\u015flad\u0131lar. (O zaman) Rableri kendilerine seslendi: \"Ben sizi bu a\u011fa\u00e7tan menetmemi\u015f miydim? Ve \u015feytan\u0131n da sizin ger\u00e7ekten apa\u00e7\u0131k bir d\u00fc\u015fman\u0131n\u0131z oldu\u011funu s\u00f6ylememi\u015f miydim?\"23- Dediler ki: \"Rabbimiz, biz nefislerimize zulmettik, e\u011fer bizi ba\u011f\u0131\u015flamazsan ve esirgemezsen, ger\u00e7ekten h\u00fcsrana u\u011frayanlardan olaca\u011f\u0131z.\"(13)A\u00c7IKLAMA13. Kur'an bu k\u0131ssas\u0131nda, a\u015fa\u011f\u0131daki \u015fu \u00f6nemli konular\u0131 izaha kavu\u015fturmaktad\u0131r:a) \u0130nsandaki utanma ve haya duygular\u0131 tabi\u00ee ve f\u0131tr\u00eedir. Bunun ilk belirtisi, bir ki\u015finin ba\u015fka birisinin \u00f6n\u00fcnde mahrem yerleri a\u00e7\u0131ld\u0131\u011f\u0131nda tabi\u00ee olarak duydu\u011fu utanma hissidir. Kur'an bize bu utanma duygusunun ne uygarl\u0131\u011f\u0131n geli\u015fmesiyle insanda sonradan olu\u015fabilece\u011fini ne de bunun, \u015eeytan'\u0131n yanda\u015flar\u0131n\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc gibi insan taraf\u0131ndan kazan\u0131labilen bir duygu oldu\u011funu anlat\u0131r. Bu, yarat\u0131ld\u0131\u011f\u0131 ta ilk g\u00fcnden beri insanda bulunan fitr\u00ee bir duygudur.b) Cinsel duygu, insano\u011flunun en zay\u0131f taraf\u0131d\u0131r. O nedenle \u015eeytan, h\u00fccum i\u00e7in d\u00fc\u015fman\u0131n bu en zay\u0131f noktas\u0131n\u0131 se\u00e7mi\u015f ve planlar\u0131n\u0131 onlar\u0131n haya duygusunu zay\u0131flatmak hesab\u0131 \u00fczerine kurmu\u015ftur. B\u00f6ylece onlar\u0131 soyarak mahrem yerlerini a\u00e7\u0131\u011fa vurmaya zorlamakla bu y\u00f6nde ilk ad\u0131m\u0131n\u0131 atm\u0131\u015f oldu. Bu sayede, onlar\u0131n \u00f6n\u00fcnde, hayas\u0131zl\u0131\u011fa giden ilk kap\u0131 a\u00e7\u0131lm\u0131\u015f olacak ve onlar\u0131 cinsi duygularla kand\u0131racakt\u0131. Hatta, bug\u00fcn bile \u015eeytan ve i\u015fbirlik\u00e7ileri kad\u0131n\u0131 bu haya ve iffet duygular\u0131ndan soymak i\u00e7in ayn\u0131 plan\u0131 uygulamaktad\u0131rlar. Kad\u0131n\u0131 tamamiyle soymadan belirli bir \"ilerleme\" katedilemeyece\u011fini tasavvur bile edememektedirler.c) \u0130nsan, yap\u0131s\u0131 k\u00f6t\u00fcl\u00fc\u011fe ve i\u011fren\u00e7 olana a\u00e7\u0131k bir \u00e7a\u011fr\u0131y\u0131 kolay kolay kabul etmez. F\u0131tr\u00ee bir \u00f6zelli\u011fidir bu.\u0130nsan\u0131 kendi tuza\u011f\u0131na d\u00fc\u015f\u00fcrmek i\u00e7in \u015eeytan, onun yarar\u0131na ve iyili\u011fine \u00e7al\u0131\u015f\u0131yormu\u015f gibi g\u00f6z\u00fckerek kendi tuza\u011f\u0131na d\u00fc\u015f\u00fcrmeye \u00e7al\u0131\u015fmaktad\u0131r.d) \u0130nsan daima bulundu\u011fu durumdan daha y\u00fckseklerini isteme veya \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc elde etme gibi bir duyguya sahiptir. Bundan dolay\u0131 \u015eeytan \u00e7o\u011fu kez melekle\u015ftirme veya \u00f6l\u00fcms\u00fczle\u015ftirme teklifleriyle yakla\u015farak insanlar\u0131 kand\u0131rmay\u0131 ba\u015farabilmektedir. G\u00fcn\u00fcm\u00fczde de insan\u0131, \u00f6nce daha y\u00fcksek bir mevki, daha iyi bir konum aldatmacalar\u0131yla akl\u0131n\u0131 \u00e7elmekte, daha sonra da onu \u00e7\u00fcr\u00fcmeye, bozulmaya g\u00f6t\u00fcrecek yola sevketmektedir.e) Kur'an-\u0131 Kerim, \u015eeytan'\u0131n \u00f6nce Hz. Havva'y\u0131 kand\u0131rd\u0131\u011f\u0131n\u0131 daha sonra da onu kullanarak Hz. Adem'i yoldan \u00e7\u0131kard\u0131\u011f\u0131 \u015feklindeki yayg\u0131n bir kanaati yalanlar ve \u015eeytan'\u0131n her ikisini birden ba\u015ftan \u00e7\u0131kard\u0131\u011f\u0131n\u0131, ikisinin de beraber aldat\u0131ld\u0131\u011f\u0131n\u0131 bildirir. Bu iki rivayet aras\u0131ndaki fark \u00f6nemsizmi\u015f gibi g\u00f6r\u00fcnmesine ra\u011fmen, yine de bu iki rivayetin dikkatli bir de\u011ferlendirmesi, onlar\u0131n \u00e7ok farkl\u0131 neticeler do\u011furdu\u011funu g\u00f6sterecektir. \u0130lk rivayet, kad\u0131n\u0131n toplum, hukuk ve ahl\u00e2k y\u00f6n\u00fcnden d\u00fc\u015f\u00fck bir konuma gelmesinde b\u00fcy\u00fck rol oynam\u0131\u015f; oysa Kur'an'\u0131n s\u00f6yledi\u011fi rivayet ise, kad\u0131n\u0131n durumunun \u00fcst\u00fcn bir seviyeye \u00e7\u0131kar\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.f) Bu k\u0131ssa, insan\u0131n her zaman Allah'a kar\u015f\u0131 gelecek olsa er veya ge\u00e7 su\u00e7unun a\u00e7\u0131\u011fa vuruldu\u011funu beyan etmekte. Adem ile Havva'n\u0131n \u00e7\u0131plak olu\u015flar\u0131, Allah'\u0131n emrine kar\u015f\u0131 gelmeleri nedeniyledir, yoksa yedikleri yasak meyvenin bir etkisiyle de\u011fil. \u0130lk \u00f6nce Allah, \u00e7\u0131plak olu\u015flar\u0131n\u0131 gidermek i\u00e7in kendine g\u00f6re bir tanzim yapm\u0131\u015ft\u0131. Zaten, onlar o yasak meyveden yemek suretiyle O'nun emrine kar\u015f\u0131 geldiklerinde, Allah da bu karar\u0131n\u0131 kald\u0131rd\u0131 ve onlar\u0131 kendi bildikleri \u015fekilde \u00f6rt\u00fcnmeleri i\u00e7in nefisleriyle ba\u015fba\u015fa b\u0131rakt\u0131. E\u011fer onlar\u0131n \u00f6rt\u00fcnmek i\u00e7in bir niyetleri olmasayd\u0131, Allahu Teala bu hususu \u00f6nemsemezdi. Bununla birlikte Allah'a itaatte devaml\u0131 olsayd\u0131lar, onlara sadece Allah'\u0131n yard\u0131m edebilece\u011fini g\u00f6stermek ama\u00e7lanm\u0131\u015ft\u0131. Onlar itaat s\u0131n\u0131r\u0131n\u0131 a\u015far a\u015fmaz, O da himayesini geri ald\u0131 ve onlar\u0131 kendi hallerine b\u0131rakt\u0131. Hz. Peygamber (s.a) bir\u00e7ok hadisinde bu hususu \"Allah'\u0131m, senden merhamet umar\u0131m, bir anl\u0131k i\u00e7in bile olsa beni bana b\u0131rakma\" diyerek itiraf etmektedir.g) \u0130nsanla olan \u00e7ekememezli\u011finde \u015eeytan, insan\u0131n hi\u00e7bir y\u00f6n\u00fcyle kendisine \u00fcst\u00fcnl\u00fc\u011f\u00fc olmad\u0131\u011f\u0131n\u0131 ispatlamak istedi. Nitekim, yasak meyveden yemesi i\u00e7in onu aldatt\u0131, fakat \u015eeytan insan\u0131n Rabbine kar\u015f\u0131 isyan etmesinde ba\u015far\u0131l\u0131 olduysa da, yine de umumiyetle insan \u015eeytan'a olan ahlak\u00ee \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ispat etti. 1) \u0130nsandan \u00fcst\u00fcn oldu\u011fu iddias\u0131 ile \u015eeytan gururunu a\u00e7\u0131\u011fa vurdu. Fakat insan b\u00f6yle bir iddia ileri s\u00fcrmedi. 2) \u015eeytan herhangi bir d\u0131\u015f etki olmaks\u0131z\u0131n, sadece gururundan dolay\u0131 Allah'a kar\u015f\u0131 geldi. Di\u011fer taraftan insan, kendili\u011finden Allah'a kar\u015f\u0131 gelmemi\u015ftir. Bilakis o kand\u0131r\u0131lm\u0131\u015ft\u0131r. 3) \u015eeytan\u0131n davetini insan a\u00e7\u0131k\u00e7a kabul etmemi\u015ftir. O kendisine iyiliksever birisinin tavr\u0131 ile yakla\u015fan \u015eeytan taraf\u0131ndan aldat\u0131ld\u0131. Hatta o zaman bile insan, onun dediklerini daha \u00fcst\u00fcn bir duruma y\u00fckselece\u011fi umuduyla yapt\u0131\u011f\u0131 i\u00e7in sapt\u0131r\u0131ld\u0131. 4) \u015eeytan g\u00fcnah\u0131ndan dolay\u0131 uyar\u0131ld\u0131\u011f\u0131 zaman o, ne hatas\u0131n\u0131 itiraf etti, ne de itaat yoluna d\u00f6nd\u00fc. Aksine daha da inat\u00e7\u0131 bir tutum sergiledi. Buna kar\u015f\u0131l\u0131k insan, g\u00fcnah\u0131 kar\u015f\u0131s\u0131nda uyar\u0131ld\u0131\u011f\u0131nda ne inat etti ne de kibir g\u00f6sterdi, aksine haya ve \u00fcz\u00fcnt\u00fc duydu, g\u00fcnah\u0131ndan dolay\u0131 pi\u015fman oldu. Rabbine kar\u015f\u0131 itaat yoluna girdi ve Allah'tan aff\u0131n\u0131 diledi.h) Bu hik\u00e2ye burada Hz. Adem'in yarad\u0131l\u0131\u015f\u0131 hususunda takip edilecek do\u011fru yolun \u015eeytan'\u0131n de\u011fil sadece Allah'\u0131n yolu oldu\u011fu dersini vermek i\u00e7in anlat\u0131lm\u0131\u015ft\u0131r. \u015eeytan'\u0131n yolu, Adem'in yolundan tamamiyle farkl\u0131d\u0131r. Onun yolu, Allah'a itaatten \u00e7\u0131kmak, O'na kar\u015f\u0131 gelenlerin yoluna uymak ve nasihat kabul etmenin yerine, gururla bu yolda \u0131srar etmek ve asilerin y\u00fcr\u00fcd\u00fc\u011f\u00fc isyan yoluna sapmakt\u0131r. Bundan dolay\u0131 insan i\u00e7in do\u011fru olan yol, \u015feytan\u00ee hilelere kar\u015f\u0131 sava\u015fmak, onun kurnazca kurdu\u011fu tuzaklar\u0131 sezmek ve kar\u015f\u0131 m\u00fcdafaaya ge\u00e7mek, onun k\u00f6t\u00fc planlar\u0131ndan kendini korumak i\u00e7in daima uyan\u0131k bulunmak ve e\u011fer b\u00fct\u00fcn \u00f6n tedbirlere ra\u011fmen bazen \u015eeytan'a gafil avlan\u0131rsa ve Allah'a kar\u015f\u0131 gelirse t\u00f6vbe etmektir. \u0130nsan hemen o anda pi\u015fman olmal\u0131, g\u00fcnah\u0131na \u00fcz\u00fclmeli, utanmal\u0131, tekrar Allah'\u0131n yoluna d\u00f6nmeli ve g\u00fcnaha sebep olan y\u00f6nlerini \u0131slah etmelidir.Ayr\u0131ca, \"Bu gitti\u011finiz yol, sizi do\u011fru yoldan sapt\u0131ran \u015eeytan'\u0131n yoludur. Velilerinizi, dostlar\u0131n\u0131z\u0131 cinlerden ve insanlardan olan \u015feytanlardan se\u00e7erek bu konudaki s\u00fcrekli ikazlara ra\u011fmen, hatada \u0131srar etmeniz, sizin a\u00e7\u0131k ve devaml\u0131 d\u00fc\u015fman\u0131n\u0131za teslim oldu\u011funuzu g\u00f6steriyor. \u015eeytan taraf\u0131ndan tamamiyle peri\u015fan edilip rezil-r\u00fcsvay bir hale getirilip ve sonunda \u015eeytan'\u0131 bekleyen ayn\u0131 son ile kar\u015f\u0131la\u015fmadan, kendi nefsinizin d\u00fc\u015fman\u0131 de\u011filseniz ve e\u011fer biraz olsun vicdan kalm\u0131\u015fsa sizde, ikaza kulak veren ilk atan\u0131z Adem ile Havva'n\u0131n yoluna d\u00f6nersiniz\" diyerek Hz. Peygamber'e kar\u015f\u0131 gelenleri uyarmaktad\u0131r."}