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VE 73. AYETLER ARASI Nedir? • Ebrar Medya","type":"rich","width":600,"height":338,"html":"

SEYY\u0130D KUTUB\u2019UN BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 71. VE 73. AYETLER ARASI<\/a><\/blockquote><\/iframe><script>\n\/*! 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Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.SAVA\u015e \u0130\u00c7\u0130N HAZIR OLUN71- Ey m\u00fcminler sava\u015f haz\u0131rl\u0131klar\u0131n\u0131z\u0131 yap\u0131n\u0131z ve sonra da ya b\u00f6l\u00fck b\u00f6l\u00fck ya da hep birlikte sava\u015fa \u00e7\u0131k\u0131n\u0131z.72- \u0130\u00e7inizde bu g\u00f6revi gayet a\u011f\u0131rdan alanlar var. E\u011fer bir musibet (ba\u015far\u0131s\u0131zl\u0131k-yenilgi) ile kar\u015f\u0131la\u015f\u0131rsan\u0131z `Allah bana l\u00fctfetti de onlarla birlikte bulunmad\u0131m' der.73- Buna kar\u015f\u0131l\u0131k Allah size bir zafer kazand\u0131racak olursa sanki daha \u00f6nce aran\u0131zda hi\u00e7bir tan\u0131\u015f\u0131kl\u0131k, hi\u00e7bir dostluk yokmu\u015f gibi `ke\u015fki ben de onlarla birlikte olsayd\u0131m da ben de b\u00fcy\u00fck ba\u015far\u0131ya erseydim' der.Bu, iman edenlere y\u00f6nelik bir tavsiyedir. Metodlar\u0131n\u0131 belirleyen ve yollar\u0131n\u0131 ayd\u0131nlatan y\u00fcce \u00d6nderlik makam\u0131ndan bir tavsiye... \u0130nsan Kur'an'a ba\u015fvurdu\u011funda hayret eder. Ki\u015fi bu kitab\u0131n, -genel anlamda- m\u00fcsl\u00fcmanlara \"sava\u015f stratejisi\" olarak bilinen genel bir sava\u015f takti\u011fi belirledi\u011fini g\u00f6recektir. Bir ba\u015fka ayette \u00efman edenlere \u015f\u00f6yle demektedir: \"Ey iman edenler size yak\u0131n bulunan kafirlerle sava\u015f\u0131n, sizde \u015fiddet bulsunlar\" (Tevbe Suresi, 123). Kur'an burada, \u0130sl\u00e2m\u00ee hareketin genel pl\u00e2n\u0131n\u0131 \u00e7izmektedir. \u015eu ayette ise, iman edenlere: \"...Sava\u015f haz\u0131rl\u0131klar\u0131n\u0131z\u0131 yap\u0131n\u0131z ve sonra da b\u00f6l\u00fck b\u00f6l\u00fck ya da hep birlikte sava a \u00e7\u0131k\u0131n\u0131z'' demektedir. Burada da uygulanacak plan\u0131n ya da \"takti\u011fin\" bir y\u00f6n\u00fcn\u00fc a\u00e7\u0131klamaktad\u0131r. Enfal suresindeki ayetlerde ise bu takti\u011fin ba\u015fka y\u00f6nleri anlat\u0131lmaktad\u0131r. \" . \u015eayet onlar\u0131 sava\u015fta yakalarsan; yapaca\u011f\u0131n bask\u0131 ile arkalar\u0131ndakini da\u011f\u0131t, belki d\u00fc\u015f\u00fcn\u00fcrler\". (Enfal Suresi, 57)\u0130\u015fte b\u00f6yle. M\u00fcsl\u00fcmanlara sadece baz\u0131 ibadetleri, sembolleri \u00f6\u011fretmiyor. Dini bu \u015fekilde miskince alg\u0131layan baz\u0131 insanlar\u0131n d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi s\u0131rf baz\u0131 g\u00f6rg\u00fc kurallar\u0131 ve ahl\u00e2k ilkelerini de bildirmiyor. M\u00fcsl\u00fcman\u0131n hayat\u0131n\u0131 bir b\u00fct\u00fcn olarak ele ald\u0131\u011f\u0131n\u0131 ve insan hayat\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131\u011f\u0131 t\u00fcm pratik ko\u015fullar\u0131 kar\u015f\u0131lad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu y\u00fczden insan hayat\u0131 \u00fczerinde, eksiksiz bir tasarruf yetkisi istemektedir. M\u00fcsl\u00fcman ferdin ve toplumun bir b\u00fct\u00fcn olarak hayat\u0131n\u0131n bu metodun \u00fcr\u00fcn\u00fc ve onun tasarrufu ile direktifleri alt\u0131nda olmas\u0131ndan ba\u015fkas\u0131n\u0131 kabul etmemektedir. Daha a\u00e7\u0131k bir ifadeyle m\u00fcsl\u00fcman fert ve toplumun; hayatlar\u0131 i\u00e7in de\u011fi\u015fik hayat metodlar\u0131n\u0131, sembolik davran\u0131\u015f, kulluk, ahl\u00e2k ve g\u00f6rg\u00fc kurallar\u0131 i\u00e7in Allah'\u0131n kitab\u0131n\u0131 ekonomik, toplumsal, siyasi ve uluslararas\u0131 i\u015flemler i\u00e7in de ba\u015fka birinin kitab\u0131 ya da mutlak anlamda insan d\u00fc\u015f\u00fcncesinden kaynaklanan ayr\u0131 bir metod edinmesini kabul etmemektedir. Ku\u015fkusuz insan d\u00fc\u015f\u00fcncesinin g\u00f6revi; -bu surenin ge\u00e7en dersinde y\u00fcce Allah'\u0131n \u00e7izdi\u011fi \u015fekilde- yenilenen hayat olaylar\u0131na ve geli\u015fen sorunlara uygun ayr\u0131nt\u0131l\u0131 h\u00fck\u00fcmleri ve hayat d\u00fczenlerinin t\u00fcm\u00fcn\u00fc Allah'\u0131n kitab\u0131ndan almaktad\u0131r ba\u015fka de\u011fil. Aksi takdirde imandan ve \u0130sl\u00e2mdan s\u00f6z edilemez. Bu durum, daha ba\u015fka iman\u0131n ve \u0130sl\u00e2m'\u0131n varolmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. \u00c7\u00fcnk\u00fc ba\u015fka din uyduranlar hi\u00e7bir zaman iman etmi\u015f say\u0131lmazlar. \u0130sl\u00e2m'da en ba\u015fta s\u00f6ylenen Allah'tan ba\u015fka h\u00fckmeden yoktur, O'ndan ba\u015fka kanun koyucu yoktur anlamlar\u0131na gelen \"Allah'tan ba\u015fka il\u00e2h yoktur\" \u015fehadet c\u00fcmlesi ilk kabul edilen ilkedir. Bunun aksine davran\u0131\u015f ki\u015filerin \u0130slam'\u0131n temellerini kabul etmediklerini g\u00f6stermektedir.\u0130\u015fte bak\u0131n Allah'\u0131n kitab\u0131 m\u00fcsl\u00fcmanlara, uygulayacaklar\u0131 ve o zamanki konumlar\u0131 gere\u011fi d\u0131\u015far\u0131dan bir \u00e7ok d\u00fc\u015fman, i\u00e7erden de m\u00fcnaf\u0131klar ve m\u00fcttefikler yahudiler aras\u0131ndaki varl\u0131klar\u0131na uygun d\u00fc\u015fen sava\u015f taktiklerinde bir y\u00f6n\u00fcn\u00fc \u00e7izmektedir. \u00d6nce onlar\u0131 uyar\u0131yor:\"Ey m\u00fcminler sava\u015f haz\u0131rl\u0131klar\u0131n\u0131z\u0131 yap\u0131n\u0131z.\"Topluca d\u00fc\u015fmanlar\u0131n\u0131za kar\u015f\u0131 haz\u0131rl\u0131kl\u0131 olun. \u00d6zellikle, ayette sonra s\u00f6z\u00fc edilecek olan safta cihad konusunda a\u011f\u0131r davranan ajanlara kar\u015f\u0131 uyan\u0131k olun.\"... Ya b\u00f6l\u00fck b\u00f6l\u00fck ya da hep birlikte sava\u015fa \u00e7\u0131k\u0131n\u0131z.\"Ayette ge\u00e7en -Sub\u00e2t- kelimesi -Subeh- kelimesinin \u00e7o\u011fuludur ve topluluk anlam\u0131na gelmektedir. Kastedilen mana, `Teker teker cihada \u00e7\u0131kmay\u0131n'd\u0131r. Sava\u015f\u0131n gerektirdi\u011fi \u015fekilde k\u00fc\u00e7\u00fck birlikler veya b\u00fct\u00fcn bir ordu \u015feklinde \u00e7\u0131k\u0131n\u0131z. \u00c7\u00fcnk\u00fc her tarafa yay\u0131lm\u0131\u015f d\u00fc\u015fmanlar sizden tek ba\u015f\u0131na \u00e7\u0131km\u0131\u015f olanlar\u0131 avlayabilirler. Bu d\u00fc\u015fmanlar hele bir de \u0130sl\u00e2m cemaati maskesini giymi\u015flerse. Nitekim bu d\u00fc\u015fmanlar, m\u00fcnaf\u0131k ve yahudilerin \u015fahs\u0131nda Medine'nin kalbine yerle\u015fmi\u015flerdi.C\u0130HADI A\u011eIRDAN ALANLAR\"\u0130\u00e7inizde bu g\u00f6revi a\u011f\u0131rdan alanlar var. E\u011fer bir musibet (ba\u015far\u0131s\u0131zl\u0131k-yenilgi) ile kar\u015f\u0131la\u015f\u0131rsan\u0131z `Allah bana l\u00fctfetti de onlarla birlikte bulunmad\u0131m' der.\"Buna kar\u015f\u0131l\u0131k Allah size bir zafer kazand\u0131racak olursa sanki daha \u00f6nce aran\u0131zda hi\u00e7bir tan\u0131\u015f\u0131kl\u0131k hi\u00e7bir dostluk yokmu\u015f gibi `ke\u015fki ben de onlarla birlikte olsayd\u0131m da ben de b\u00fcy\u00fck bir ba\u015far\u0131ya erseydim' der.\"D\u00fczenli birlikler halinde ya da hep birlikte \u00e7\u0131k\u0131n, kiminiz sava\u015fa \u00e7\u0131karken -\u015fu anda oldu\u011fu gibi- kiminiz de a\u011f\u0131r davranmas\u0131n. Her zaman haz\u0131rl\u0131kl\u0131 olun. Sadece d\u0131\u015f d\u00fc\u015fmanlara kar\u015f\u0131 de\u011fil, ayn\u0131 \u015fekilde oyalanan, a\u011f\u0131r davranan ve geride kalan ki\u015filere kar\u015f\u0131 da uyan\u0131k olun. Bunlar ister kendilerini oyalas\u0131nlar -yani oturup a\u011f\u0131r davrans\u0131nlar- ister ba\u015fkalar\u0131n\u0131 da beraberlerinde oyalas\u0131nlar fark etmez. Geride kal\u0131p a\u011f\u0131r davrananlar\u0131n yapa geldikleri \u015fey hep budur..Buradaki \"Leyebt\u0131enne\" kelimesi, a\u011f\u0131rl\u0131\u011f\u0131 ve telafuzu zor olmas\u0131 bak\u0131m\u0131ndan se\u00e7ilmi\u015ftir. Ger\u00e7ekten dil, bu kelimenin harflerini ve vurgusunu sonuna kadar telaffuz etmekte son derece zorlanmaktad\u0131r. \u00c7\u00fcnk\u00fc kelimenin zorlu\u011fu sona do\u011fru daha bir artmaktad\u0131r. Ku\u015fkusuz bu kelime vurgusundaki bu zorluk ve a\u011f\u0131rl\u0131k beraberindeki psikolojik hareketi eksiksiz bir \u015fekilde tasvir etmektedir. Bu da tek bir kelimeyle b\u00fct\u00fcn durumu \u00e7izen Kur'an'\u0131n edebi tasvirinin e\u015fsiz \u00f6rneklerindendir.'\"\u0130\u00e7inizde bu g\u00f6revi a\u011f\u0131rdan alanlar var.\" c\u00fcmlesinin yap\u0131s\u0131, \"sizden\" a\u011f\u0131r davranan -m\u00fcsl\u00fcman say\u0131lan- bu ki\u015filerin, a\u011f\u0131rdan alma i\u015fini eksiksiz yerine getirdikleri, bunda \u0131srar ettikleri ve bu konuda \u00e7aba sarf ettiklerini g\u00f6stermektedir. Bu da c\u00fcmlede \u00e7e\u015fitli tekit y\u00f6ntemleriyle ifade edilmektedir. B\u00fct\u00fcn bunlar bu grubun a\u011f\u0131rdan almay\u0131 \u0131srarla s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc, bu durumun m\u00fcsl\u00fcman safta olumsuz etki b\u0131rakt\u0131\u011f\u0131n\u0131 ve m\u00fcsl\u00fcmanlara \u00e7ok \u00e7ektirdi\u011fini g\u00f6stermektedir.Bu y\u00fczden ayet, \u00f6zelliklerini ortaya \u00e7\u0131karan projekt\u00f6r\u00fcn\u00fc onlar\u0131n \u00fczerine ve ruhlar\u0131n\u0131n i\u00e7lerine tutmakta ve`Kur'an'\u0131n ola\u011fan\u00fcst\u00fc tasvir y\u00f6ntemiyle i\u011fren\u00e7 hakikatlerini \u00e7izmektedir.\u0130\u015fte b\u00fct\u00fcn sebepleri, \u00f6zellikleri, davran\u0131\u015f ve s\u00f6zleriyle onlar... \u0130\u015fte onlar, b\u00fct\u00fcn \u00e7\u0131plakl\u0131\u011f\u0131yla g\u00f6zler \u00f6n\u00fcne serilmi\u015flerdir. Mikroskop alt\u0131na konulmu\u015f gibi niyet ve s\u0131rlar, sebep ve etkenler birer birer ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.\u0130\u015fte onlar Resulullah d\u00f6neminde ve her zaman ve mekandaki durumlar\u0131yla. \u0130\u015fte onlar, zay\u0131f ve renkten renge giren m\u00fcnaf\u0131klar... Ayn\u0131 zamanda k\u00fc\u00e7\u00fck de\u011ferlerin adam\u0131... Do\u011frudan ki\u015fisel \u00e7\u0131karlar\u0131ndan daha \u00fcst\u00fcn bir gaye, s\u0131n\u0131rl\u0131 ve k\u00fc\u00e7\u00fck ki\u015filiklerinden daha y\u00fcce bir ufuk tan\u0131mazlar bunlar. B\u00fct\u00fcn d\u00fcnyay\u0131 bir tek eksen etraf\u0131nda d\u00f6nd\u00fcr\u00fcrler. Bu eksen de bir an bile unutmad\u0131klar\u0131 kendi ki\u015filikleridir.Onlar. a\u011f\u0131rdan al\u0131rlar, son derece yava\u015f davran\u0131rlar. Me\u015fhur deyimiyle \"de\u011fne\u011fi ortas\u0131ndan tutmak\" i\u00e7in niyetlerini de a\u00e7\u0131klamazlar. K\u00e2r ve zarara ili\u015fkin d\u00fc\u015f\u00fcnceleri, tam da zay\u0131f ve zel\u00eel m\u00fcnaf\u0131klara yak\u0131\u015f\u0131r bir d\u00fc\u015f\u00fcncedir.Sava\u015ftan geri kal\u0131rlar... \u015eayet m\u00fccahidler bir s\u0131k\u0131nt\u0131ya u\u011frasa, ya da bir imtihandan ge\u00e7seler, geride kalanlar sevinmeye ba\u015flarlar. Cihaddan ka\u00e7\u0131\u015flar\u0131n\u0131 ve imtihandan kurtulu\u015flar\u0131n\u0131 bir nimet sayarlar.\"E\u011fer bir musibetle kar\u015f\u0131la\u015f\u0131rsan\u0131z, `Allah bana l\u00fctfetti de onlarla birlikte bulunmad\u0131m' derler.\"Geride kal\u0131p kurtulmalar\u0131n\u0131 emrinden \u00e7\u0131k\u0131p oturduklar\u0131 Allah'\u0131n, kendilerine bah\u015fetti\u011fi dini bir nimet saymaktan utanmazlar. Oysa b\u00f6yle durumlarda kurtulu\u015f hi\u00e7 bir zaman Allah'\u0131n nimeti say\u0131lamaz. \u00c7\u00fcnk\u00fc emrinden \u00e7\u0131kmakla, Allah'\u0131n nimetine ula\u015f\u0131lmaz, g\u00f6r\u00fcn\u00fcrde bu durum kurtulu\u015f g\u00f6z\u00fckse de...Evet, bu h\u00e2l bir nimettir Allah ile ili\u015fkileri bulunmayanlar\u0131n yan\u0131nda... Y\u00fcce Allah'\u0131n kendilerini ni\u00e7in yaratt\u0131\u011f\u0131 kavrayamayanlar\u0131n ve emrine itaat etmek ve hayat metodunu yery\u00fcz\u00fcnde ger\u00e7ekle\u015ftirmek suretiyle Allah'a kullukta bulunmayanlar\u0131n yan\u0131nda. Kar\u0131nca gibi ayaklar\u0131n\u0131n alt\u0131ndaki \u015feyden y\u00fcce ufuklara kadar hi\u00e7bir \u015feyi alg\u0131lamayanlar\u0131n yan\u0131nda nimettir ka\u00e7\u0131\u015f. Allah yolunda, O'nun hayat metodunun ger\u00e7ekle\u015fmesi ve O'nun s\u00f6z\u00fcn\u00fcn y\u00fccelmesi i\u00e7in cihad an\u0131nda ba\u015fa gelen musibetin bir \u00fcst\u00fcnl\u00fck ve Allah'\u0131n se\u00e7mesiyle oldu\u011funu alg\u0131lamayanlar\u0131n yan\u0131nda nimettir. Ku\u015fkusuz bu \u00fcst\u00fcnl\u00fc\u011f\u00fc y\u00fcce Allah, onlar\u0131 d\u00fcnya hayat\u0131nda be\u015fer\u00ee zaaflar\u0131n \u00fczerine \u00e7\u0131karmak ve y\u00fcce bir hayatla onurland\u0131rarak d\u00fcnyaya ba\u011f\u0131ml\u0131l\u0131klar\u0131ndan kurtarmak i\u00e7in kullar\u0131ndan diledi\u011fine \u00f6zg\u00fc k\u0131lar. \u00c7\u00fcnk\u00fc hayat onlara de\u011fil, onlar hayata h\u00fckmederler. Bu kurtulu\u015f ve y\u00fckselme ile y\u00fcce Allah, onlar\u0131 ahiret g\u00fcn\u00fc \u015fehidlerin makam\u0131nda kendi yak\u0131n\u0131nda bulunmaya l\u00e2y\u0131k g\u00f6rmektedir.Ku\u015fkusuz b\u00fct\u00fcn insanlar \u00f6l\u00fcrler; Ancak, \u015fehidler sadece Allah yolunda \u015fehadete ererler. Bu da Allah'\u0131n b\u00fcy\u00fck bir l\u00fctfudur.Ancak di\u011fer durum s\u00f6z konusu olursa... Allah'tan gelecek her\u015feyi kabullenmeye haz\u0131r bir \u015fekilde sava\u015fa \u00e7\u0131kan m\u00fccahidler galip gelirlerse... Zafer ve ganimet elde ederek Allah'\u0131n di\u011fer l\u00fctfuna nail olurlarsa... \u0130\u015fte pi\u015fmanl\u0131k duyarlar. Tabii ki, k\u00e2r ve zarara ili\u015fkin k\u0131s\u0131r ve k\u00fc\u00e7\u00fck anlay\u0131\u015flar\u0131na g\u00f6re k\u00e2rl\u0131...\"Buna kar\u015f\u0131l\u0131k Allah size bir zafer kazand\u0131racak olursa sanki daha \u00f6nce aran\u0131zda hi\u00e7bir tan\u0131\u015f\u0131kl\u0131k, hi\u00e7bir dostluk yokmu\u015f gibi `ke\u015fki ben de onlarla birlikte olsayd\u0131m da ben de b\u00fcy\u00fck bir ba\u015far\u0131ya erseydim' derler.\"Onlar, ganimet ve sa\u011f salim d\u00f6n\u00fc\u015f gibi k\u00fc\u00e7\u00fck ba\u015far\u0131lar\u0131 \"b\u00fcy\u00fck ba\u015far\u0131\" olarak de\u011ferlendirirler. M\u00fc'min ise, ganimet ve sa\u011f sal\u0131m d\u00f6n\u00fc\u015f\u00fc k\u00f6t\u00fc kar\u015f\u0131lamaz, aksine bunlar\u0131 Allah'\u0131n takdiri olarak alg\u0131lar. M\u00fc'min bela istemez, ancak Allah'tan sa\u011fl\u0131k-afiyet nasip etmesi dilenir. Bununla beraber m\u00fc'minin genel d\u00fc\u015f\u00fcncesi, Kur'an\u00ee ifadenin k\u00f6t\u00fcleyici ve nefret ettirici bir \u015fekilde ortaya koydu\u011fu, cihaddan ka\u00e7an insanlar\u0131n d\u00fc\u015f\u00fcncesinden farkl\u0131d\u0131r.Ku\u015fkusuz m\u00fc'min bel\u00e2 istemez, aksine Allah'tan sa\u011fl\u0131k ve esenlik ister. Ancak cihada \u00e7a\u011fr\u0131ld\u0131\u011f\u0131nda -a\u011f\u0131rdan almadan- cihada \u00e7\u0131kar. Allah'tan iki sonu\u00e7tan birini isteyerek \u00e7\u0131kar: Zafer ya da \u015fehadet. Her ikisi de Allah'\u0131n l\u00fctfudur. Her ikisi de b\u00fcy\u00fck ba\u015far\u0131d\u0131r. Ya Allah ona \u015fehidlik nasip eder. O da Allah'\u0131n kendisine verdi\u011fini ho\u015fnutlukla kabul eder ve Allah'\u0131n kat\u0131ndaki \u015fehitlik makam\u0131yla sevinir. Ya da ganime; ve sa\u011f salim geri d\u00f6n\u00fc\u015f\u00fc nasip eder. O zaman da Allah'\u0131n l\u00fctfuna kar\u015f\u0131 \u015f\u00fckreder v\u00b0e Allah';n yard\u0131m\u0131yla sevinir. Bu sevin\u00e7 \u00f6lmeden d\u00f6nd\u00fc\u011f\u00fc i\u00e7in de\u011fil...\u0130\u015fte bu, y\u00fcce Allah'\u0131n m\u00fcsl\u00fcmanlar\u0131n y\u00fckselmesini istedi\u011fi ufuktur. \u0130\u00e7lerinde ya\u015fayan ve cihada kar\u015f\u0131 a\u011f\u0131r davranan grubun nefret ettirici tablosunu \u00e7izip,safta \u00fcslenen oyalay\u0131c\u0131 ki\u015fileri ortaya \u00e7\u0131kar\u0131rken onlara kar\u015f\u0131 uyan\u0131k olmalar\u0131n\u0131 sa\u011flamaktad\u0131r, d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 uyan\u0131k olmalar\u0131 gerekti\u011fi gibi...O zaman m\u00fcsl\u00fcman kitleye y\u00f6nelik bu sak\u0131nd\u0131rma ve uyar\u0131n\u0131n \u00f6tesinde, Kur'an'\u0131n bu birka\u00e7 kelimesinde her zaman ve mekanda g\u00f6r\u00fcle gelen bir insan tipi \u00e7izilmektedir.M\u00fcsl\u00fcman kitle, bu ger\u00e7e\u011fi s\u00fcrekli b\u00fcnyesinde bar\u0131nd\u0131racakt\u0131r. Buna g\u00f6re safta her zaman benzeri ki\u015filer bulunacakt\u0131r. Ancak \u00fcmitsizli\u011fe d\u00fc\u015fmemek laz\u0131m, haz\u0131rl\u0131kl\u0131 olup yola devam etmek gerekir. Eksiklikleri tamamlamak, zaaflar\u0131 tedavi etmek, ad\u0131mlar, duygu ve hareketler aras\u0131nda uyum sa\u011flamak i\u00e7in s\u00fcrekli bir e\u011fitim, direktif ve \u00e7aba zorunludur.D\u00dcNYAYI AH\u0130RET KAR\u015eILI\u011eINDA SATANLARDaha sonra ayetlerin ak\u0131\u015f\u0131, a\u011f\u0131rdan al\u0131p topra\u011fa ba\u011flananlar\u0131 bu batakl\u0131ktan \u00e7\u0131kar\u0131p kurtarmakla s\u00fcr\u00fcyor. En iyiye ve en kal\u0131c\u0131ya yani ahirete y\u00f6nelme duygular\u0131n\u0131 canland\u0131r\u0131yor. D\u00fcnyay\u0131 sat\u0131p kar\u015f\u0131l\u0131\u011f\u0131nda ahireti sat\u0131n almaya y\u00f6neltiyor. Her iki durumda da onlara Allah'\u0131n l\u00fctfunu ve iki sonu\u00e7tan biri vaad ediliyor: Zafer ve \u015eehadet..."}