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VE 49. AYETLER Nedir? • Ebrar Medya","type":"rich","width":600,"height":338,"html":"

SEYY\u0130D KUTUB\u2019UN BAKI\u015e A\u00c7ISIYLA EN\u2019\u00c2M SURES\u0130 48. VE 49. 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\/05\/SEYY\u0130D-KUTUB-TASLAK-22.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.48- \"Biz peygamberleri m\u00fcjdeleyici ve uyar\u0131c\u0131 olarak g\u00f6ndeririz. Kim iman eder ve kendini \u0130slah ederse onlar i\u00e7in korku s\u00f6z konusu de\u011fildir, onlar hi\u00e7 \u00fcz\u00fclmezler de. \"49- \"Ayetlerimizi yalanlayanlar ise fas\u0131kl\u0131klar\u0131ndan, yoldan \u00e7\u0131kmalar\u0131ndan \u00f6t\u00fcr\u00fc azaba \u00e7arp\u0131l\u0131rlar. \"Ku\u015fkusuz bu din insanl\u0131\u011f\u0131 akli olgunlu\u011fa haz\u0131rl\u0131yordu. Y\u00fcce Allah'\u0131n insana ba\u011f\u0131\u015flad\u0131\u011f\u0131 bu b\u00fcy\u00fck cihaz\u0131, i\u015faretleri varl\u0131k b\u00fct\u00fcn\u00fcn\u00fcn a\u015famalar\u0131ndan, hayat\u0131n de\u011fi\u015fik alanlar\u0131ndan ve yarat\u0131l\u0131\u015f\u0131n s\u0131rlar\u0131ndan f\u0131\u015fk\u0131ran ger\u00e7e\u011fin kavranmas\u0131nda eksiksiz bir \u015fekilde kullanmaya al\u0131\u015ft\u0131r\u0131yordu. Nitekim Kur'an bu ger\u00e7e\u011fi ortaya \u00e7\u0131karmak, iyice belirginle\u015ftirmek ve insan\u0131n kavray\u0131\u015f\u0131n\u0131 ona y\u00f6neltmek i\u00e7in gelmi\u015ftir.B\u00fct\u00fcn bunlar, insanl\u0131\u011f\u0131 g\u00f6zle g\u00f6r\u00fclen maddi harikalar\u0131n zorlamas\u0131 kar\u015f\u0131s\u0131nda boyunlar\u0131 b\u00fcken, kar\u015f\u0131 \u00e7\u0131kanlar\u0131 kabullenmeye zorlayan somut mucizeler evresinden insan anlay\u0131\u015f\u0131n\u0131 varl\u0131k b\u00fct\u00fcn\u00fcndeki ilah\u0131 sanat\u0131n g\u00fczelliklerini d\u00fc\u015f\u00fcnmeye y\u00f6neltme a\u015famas\u0131na getirmeyi gerektiriyordu. Bu da bizzat bir harika, bir mucizedir. Ancak varl\u0131\u011f\u0131n dayand\u0131\u011f\u0131 ve temellerini y\u00fckseltti\u011fi s\u00fcrekli bir mucize... Ayn\u0131 zamanda insan\u0131n kavray\u0131\u015f\u0131na Allah kat\u0131ndan gelen eri\u015filmez kitapla hitap etmeyi gerektiriyordu. Bu kitap, ifade bak\u0131m\u0131ndan, metot a\u00e7\u0131s\u0131ndan bir mucizedir. E\u015fsiz bir \u015fekilde olu\u015fturmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 hareket halindeki, organik toplumsal yap\u0131s\u0131nda bir ola\u011fan-\u00fcst\u00fcl\u00fck vard\u0131r. Bundan sonra hi\u00e7bir \u00f6rnek onun d\u00fczeyine ula\u015famaz.\u0130nsan\u0131n kavrama yetene\u011fi bu t\u00fcr bir de\u011fi\u015fime, bu boyutta bir ilerleme al\u0131\u015f\u0131na ve insanlar ilah\u0131 direktiflerin, Kur'an'\u0131 kontrol\u00fcn ve peygamberi e\u011fitimin \u0131\u015f\u0131\u011f\u0131nda be\u015feri kavray\u0131\u015flar\u0131yla varl\u0131k b\u00fct\u00fcn\u00fcn\u00fcn sayfalar\u0131n\u0131 okumaya y\u00f6nelene kadar bu i\u015f uzun bir e\u011fitim ve s\u00fcrekli bir y\u00f6nlendirmeyi gerektirmi\u015fti. Bu sayfalar\u0131 okuma tarz\u0131, bir anda ger\u00e7ekle\u015fen gaybi, realist ve yap\u0131c\u0131 bir okuma tarz\u0131d\u0131r. Bu tarz, bir k\u0131s\u0131m Yunan felsefesine ve hristiyan teolojisine egemen soyut zihinsel d\u00fc\u015f\u00fcncelerin y\u00f6ntemlerinden farkl\u0131, bir de hem bu felsefelerin bir k\u0131sm\u0131nda, hem de baz\u0131 Hind, M\u0131s\u0131r, Budist ve Mecusi felsefelerinde yayg\u0131n somut ve maddi y\u00f6ntemlerinden uzak, ayn\u0131 zamanda cahiliye d\u00f6neminin Arap inan\u00e7lar\u0131na egemen basit ve somut metodun d\u0131\u015f\u0131nda bir tarzd\u0131r.Bu e\u011fitimin ve bu y\u00f6nlendirmenin bir y\u00f6n\u00fc peygamberin g\u00f6revinin ve \u015fu iki ayetin belirtti\u011fi \u015fekliyle -nitekim surenin ak\u0131\u015f\u0131 i\u00e7inde yeralan a\u015fa\u011f\u0131daki b\u00f6l\u00fcmde de belirtilecektir- peygamberlikteki rol\u00fcn\u00fcn ger\u00e7ek mahiyetinin a\u00e7\u0131klanmas\u0131nda somutla\u015fmaktad\u0131r. Peygamber bir insand\u0131r. Allah onu m\u00fcjdelemesi ve uyar\u0131da bulunmas\u0131 i\u00e7in g\u00f6nderir. O'nun g\u00f6revi burada biter. Bundan sonra insanlar\u0131n kar\u015f\u0131l\u0131k vermesi gelir. Bu kar\u015f\u0131l\u0131k vermeyle birlikte y\u00fcce Allah takdir ve irade fonksiyonunu yerine getirir. \u0130\u015f insanlar\u0131n tavr\u0131na uygun verilen ilahi cezayla sonu\u00e7l\u00e2n\u0131r. Kim inan\u0131r ve iman\u0131 somutla\u015ft\u0131ran iyi davran\u0131\u015flarda bulunursa, gelecek i\u00e7in bir endi\u015fesi, ge\u00e7mi\u015f i\u00e7in de bir \u00fcz\u00fcnt\u00fcs\u00fc s\u00f6z konusu de\u011fildir. \u00c7\u00fcnk\u00fc ge\u00e7mi\u015fi i\u00e7in ba\u011f\u0131\u015flanma ve i\u015fledi\u011fi iyilikler i\u00e7in sevap vard\u0131r. Ayn\u0131 \u015fekilde kim peygamberlerin getirdi\u011fi ve varl\u0131k safhalar\u0131nda dikkat \u00e7ekti\u011fi Allah'\u0131n ayetlerini yalanlarsa, burada \"fas\u0131kl\u0131klar\u0131ndan \u00f6t\u00fcr\u00fc\" \u015feklinde ifade edilen k\u00e2firliklerinden dolay\u0131 azaba \u00e7arp\u0131l\u0131rlar. Nitekim Kur'an-\u0131 Kerim'in bir\u00e7ok yerinde \u015firk ve k\u00fcf\u00fcr genellikle zul\u00fcm ve f\u0131sk (yoldan \u00e7\u0131kma) olarak ifade edilir.Bir karma\u015f\u0131kl\u0131k, bir kapal\u0131l\u0131k s\u00f6z konusu olmayan a\u00e7\u0131k ve sade bir d\u00fc\u015f\u00fcnce... Peygambere, g\u00f6revine ve dindeki fonksiyonunun s\u0131n\u0131r\u0131na ili\u015fkin sa\u011flam bir a\u00e7\u0131klama... Y\u00fcce Allah'\u0131 ilahl\u0131kta ve ilahl\u0131\u011f\u0131n \u00f6zelliklerinden birleyen, her \u015feyi Allah'\u0131n iradesine ve kaderine ba\u011flayan, bundan sonra insana y\u00f6neli\u015f ve y\u00f6neli\u015fin sorumlulu\u011funu y\u00fcklenme \u00f6zg\u00fcrl\u00fc\u011f\u00fc tan\u0131yan, gayet net bir \u015fekilde Allah'\u0131n emirlerine itaat edenlerle isyan edenlerin sonlar\u0131n\u0131 a\u00e7\u0131klayan ve cahiliye toplumlar\u0131nda yayg\u0131n oldu\u011fu \u015fekliyle peygamberin tabiat\u0131na ve i\u015flevine ili\u015fkin efsaneleri ve kapal\u0131 d\u00fc\u015f\u00fcnceleri bertaraf eden bir d\u00fc\u015f\u00fcnce... B\u00f6ylece insanl\u0131k zihinsel felsefelerin ve nesiller boyu insan\u0131n kavrama yetene\u011fini bo\u015fu bo\u015funa t\u00fcketen teolojik tart\u0131\u015fmalar\u0131n \u015fa\u015fk\u0131nl\u0131\u011f\u0131na dalmaks\u0131z\u0131n akli olgunluk a\u015famas\u0131na geliyor.PEYGAMBER\u0130N MAH\u0130YET\u0130Okuyaca\u011f\u0131m\u0131z b\u00f6l\u00fcm -surenin ak\u0131\u015f\u0131 i\u00e7inde yeralan ge\u00e7en b\u00f6l\u00fcmde kimi \u00f6rneklerini sundu\u011fumuz- mucize istemeleri m\u00fcnasebetiyle m\u00fc\u015frikleri peygamberli\u011fin ger\u00e7ek mahiyeti ve peygamberin tabiat\u0131yla kar\u015f\u0131 kar\u015f\u0131ya getirmenin devam\u0131 niteli\u011findedir. Hem Arap cahiliyesi hem de \u00e7evrelerindeki toplumlar bu d\u00fc\u015f\u00fcncelerle bo\u015fu bo\u015funa oyalan\u0131yorlard\u0131. Bunlar\u0131n y\u00fcz\u00fcnden risalet ve n\u00fcb\u00fcvvetin vahiy ve peygamberin ger\u00e7ek mahiyetini unutup, peygamberlik sihir ve kahinlikle, vahiy de cin ve cinnetle kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131. B\u00f6ylece bu toplumlar efsane, kuruntu ve sap\u0131kl\u0131klar\u0131n girdab\u0131na dalm\u0131\u015flard\u0131. \u0130\u015fte bu ders peygamberlikler ve peygamberler konusunda -t\u00fcm insanl\u0131k baz\u0131nda- cahiliye d\u00fc\u015f\u00fcncelerinin d\u00fczeltilmesini ele alan ge\u00e7en konunun devam\u0131 mahiyetindedir. Nitekim bu t\u00fcr cahili d\u00fc\u015f\u00fcncelerin etkisiyle gaibten haber vermesi, ola\u011fan-\u00fcst\u00fc \u015feyler meydana getirmesi ve cinlerle ili\u015fkisi bulunan kimselerin ve sihirbazlar\u0131n al\u0131\u015f\u0131lagelen numaralar\u0131 yapmas\u0131 istenirdi peygamberden. Sonra ger\u00e7e\u011fi bat\u0131l\u0131n \u00fczerine vurmak, bat\u0131l\u0131 parampar\u00e7a edip yok etmek, insanlar\u0131 iman\u00ee d\u00fc\u015f\u00fcnceye, onun a\u00e7\u0131kl\u0131\u011f\u0131na, sadeli\u011fine, do\u011frulu\u011funa, realistli\u011fine d\u00f6nd\u00fcrmek, peygamberlik ve peygamberin g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc t\u00fcm cahiliye toplumlar\u0131nda yayg\u0131nl\u0131k kazanan hurafelerden, efsanelerden, kuruntu ve saplant\u0131lardan kurtarmak i\u00e7in \u0130sl\u00e2m inanc\u0131 gelmi\u015ftir. Aralar\u0131ndaki inan\u00e7 ve doktrin farkl\u0131l\u0131\u011f\u0131na ra\u011fmen Arap m\u00fc\u015friklerine en yak\u0131n cahiliye toplumlar\u0131 yahudi ve h\u0131ristiyanlardan olu\u015fan ehl-i kitap idi. Bunlar peygamberlik ve peygamberin g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc en k\u00f6t\u00fc bir \u015fekilde \u00e7irkinle\u015ftirmede ortak tav\u0131r i\u00e7indeydiler.Peygamberlik ve peygamberin ger\u00e7ek durumu a\u00e7\u0131kland\u0131ktan, bunlar n\u00fcb\u00fcvvet ve nebi olgular\u0131n\u0131n g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc buland\u0131ran, as\u0131ls\u0131z kuruntu ve saplant\u0131lardan ar\u0131nd\u0131r\u0131lm\u0131\u015f bir \u015fekilde insanlar\u0131n dikkatlerine sunulduktan sonra Kur'an-\u0131 Kerim kendi tabiat\u0131n\u0131n d\u0131\u015f\u0131nda kalan t\u00fcm aldatmacalardan ve kendi ger\u00e7e\u011fine sonradan ili\u015ftirilmi\u015f her t\u00fcrl\u00fc s\u00fcsten soyutlanm\u0131\u015f inan\u00e7 sistemini sunmaktad\u0131r. Buna g\u00f6re Kur'an'\u0131 insanlar\u0131n ilgisine sunan peygamber -sal\u00e2t ve sel\u00e2m \u00fczerine olsun- bir insand\u0131r. Allah'\u0131n hazinelerine sahip de\u011fildir. Gaybi bilemedi\u011fi gibi \"Ben bir mele\u011fim\" de demez. O s\u00f6ylediklerini ve hareket tarz\u0131n\u0131 Rabbinden edinir. Rabbinin kendisine vahyetti\u011finin d\u0131\u015f\u0131nda herhangi bir \u015feye uyamaz. O'nun \u00e7a\u011fr\u0131s\u0131n\u0131 benimsemezler, Allah kat\u0131nda insanlar\u0131n en \u00fcst\u00fcn\u00fcd\u00fcrler. Peygamber de onlar\u0131n hak yolunda kal\u0131c\u0131 olmalar\u0131n\u0131 sa\u011flamak, onlar\u0131 y\u00f6nlendirmek ve y\u00fcce Allah'\u0131n onlara y\u00f6nelik olarak \u00fczerine ald\u0131\u011f\u0131 rahmet ve ba\u011f\u0131\u015flamay\u0131 duyurmak zorundad\u0131r. Ayn\u0131 \u015fekilde ahiret korkusuyla g\u00f6n\u00fclleri titreyenleri takva derecesine ula\u015ft\u0131rmak i\u00e7in gerekli uyar\u0131y\u0131 yapmak da peygamberin g\u00f6revidir. G\u00f6revi bu iki hususta s\u0131n\u0131rl\u0131d\u0131r. Nitekim ger\u00e7ek konumu da \"insan olma\" ve \"vahiy\" olmakla s\u0131n\u0131rl\u0131d\u0131r. Bu \u015fekilde peygamberin d\u00fc\u015f\u00fcncelerde yer eden g\u00f6revi ve ger\u00e7ek konumu b\u00fct\u00fcn\u00fcyle d\u00fczeltilmi\u015f oluyor. Sonra, bu d\u00fczeltme ve uyar\u0131 sayesinde, yol ay\u0131r\u0131m\u0131nda su\u00e7lular\u0131n yolu iyice belli olmu\u015f, hak ve bat\u0131l a\u00e7\u0131\u011fa kavu\u015fmu\u015f, peygamberin tabiat\u0131 ve peygamberli\u011fin ger\u00e7ek mahiyeti etraf\u0131ndaki kapal\u0131l\u0131k ve vehim giderilmi\u015f oluyor. Hidayet ve sap\u0131kl\u0131\u011f\u0131n \u00e7evresindeki kapal\u0131l\u0131k giderildi\u011fi, m\u00fc'minlerle m\u00fc'min olmayanlar aras\u0131ndaki ayr\u0131l\u0131k son derece ayd\u0131nl\u0131k bir ortamda ve kat\u0131\u015f\u0131ks\u0131z bir inan\u00e7la tamamland\u0131\u011f\u0131 gibi.Bu ger\u00e7eklere ili\u015fkin olarak yap\u0131lan a\u00e7\u0131klama s\u0131ras\u0131nda ayetlerin ak\u0131\u015f\u0131 ilahl\u0131k ger\u00e7e\u011finin bir y\u00f6n\u00fcn\u00fc, gerek peygamberin, gerekse -itaat edeni ve isyan edeniyle- t\u00fcm insanlar\u0131n bu ger\u00e7ekle ilgisini g\u00f6zler \u00f6n\u00fcne sermekte, hem hidayet hem de bu ger\u00e7ekten sapman\u0131n tabiat\u0131ndan s\u00f6z etmektedir. Buna g\u00f6re bu ger\u00e7e\u011fe ili\u015fkin olarak do\u011fru yolda olmak basirettir. Ondan sapmak ise k\u00f6rl\u00fckt\u00fcr. Y\u00fcce Allah, tevbe ettikleri, bundan sonra da do\u011fru yolda hareket ettikleri zaman kullar\u0131na y\u00f6nelik olarak tevbede somutla\u015fan rahmeti ve bilmeden i\u015fledikleri g\u00fcnahlar\u0131 ba\u011f\u0131\u015flamay\u0131 \u00fczerine alm\u0131\u015ft\u0131r. Y\u00fcce Allah su\u00e7lular\u0131n yolunun belli olmas\u0131n\u0131 dilemektedir. Bundan sonra inanan bir kan\u0131ta dayanarak inans\u0131n, sap\u0131tan da bir kan\u0131ta dayanarak sap\u0131ts\u0131n. \u0130nsanlar as\u0131ls\u0131z hurafelerin ve san\u0131lar\u0131n bask\u0131s\u0131ndan uzak bir a\u00e7\u0131kl\u0131kla konumlar\u0131n\u0131 belirlesinler..."}