B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/h3>\n

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.<\/h3>\n

34- Andolsun, size a\u00e7\u0131klay\u0131c\u0131 ayetler, sizden \u00f6nce gelip ge\u00e7enlerden bir \u00f6rnek ve takva sahipleri i\u00e7in de bir \u00f6\u011f\u00fct indirdik.(60)<\/strong><\/p>\n

35- Allah,(61) g\u00f6klerin ve yerin nurudur.(62) O’nun nurunun misali, i\u00e7inde \u00e7era\u011f bulunan bir kandil gibidir; \u00e7era\u011f bir s\u0131r\u00e7a i\u00e7erisindedir; s\u0131r\u00e7a, sanki incimsi bir y\u0131ld\u0131zd\u0131r ki, do\u011fuya da, bat\u0131ya da ait olmayan(63) kutlu bir zeytin a\u011fac\u0131ndan(64) yak\u0131l\u0131r; (bu \u00f6yle bir a\u011fa\u00e7 ki) neredeyse ate\u015f ona dokunmasa da ya\u011f\u0131 \u0131\u015f\u0131k verir. (Bu,) Nur \u00fcst\u00fcne nurdur.(65) Allah, kimi dilerse onu kendi nuruna y\u00f6neltip-iletir.(66) Allah insanlar i\u00e7in \u00f6rnekler vermektedir. Allah, her \u015feyi bilendir.(67)<\/strong><\/p>\n

A\u00c7IKLAMA<\/strong><\/p>\n

60. Bu ayet, yaln\u0131zca hemen kendinden \u00f6nce gelen ayetle de\u011fil, surenin ba\u015f\u0131ndan beri gelen ayetlerin genel muhtevas\u0131yla ilgilidir. A\u00e7\u0131klay\u0131c\u0131 ayetler \u015funlard\u0131r: 1) Zina, kazf ve Li’an’la ilgili kanunu ortaya koyan ayetler. 2) M\u00fcminlerin kirli erkek veya kad\u0131nlarla evlenmelerini yasaklayan ayetler, 3) Namuslu ki\u015filerin iftiray\u0131 ve toplumda fuh\u015fu yaymay\u0131 yasaklayan,<\/p>\n

4) Erkeklerin ve kad\u0131nlar\u0131n bak\u0131\u015flar\u0131n\u0131 k\u0131smalar\u0131n\u0131 ve fer\u00e7lerini korumalar\u0131n\u0131 vurgulayan, 5) Kad\u0131nlar i\u00e7in \u00f6rt\u00fcnmenin s\u0131n\u0131rlar\u0131n\u0131 \u00e7izen, 6) Evlenebilecek kimselerin bek\u00e2r kalmalar\u0131n\u0131 tasvip etmeyen, 7) K\u00f6lelerin m\u00fck\u00e2tebe yoluyla h\u00fcrriyetlerini kazanabilecekleri h\u00fckm\u00fcn\u00fc getiren ve 8) Toplumu temizlemek i\u00e7in fuh\u015fu yasaklayan ayetler. B\u00fct\u00fcn bu h\u00fck\u00fcm ve talimatlardan sonra, h\u00e2l\u00e2 bu h\u00fck\u00fcmleri \u00e7i\u011fneyecek olanlar \u00e7\u0131karsa, bunun, k\u0131ssalar\u0131 Kur’an’da anlat\u0131lan \u015ferli kavimlerin pay\u0131na d\u00fc\u015fen sonu\u00e7la kar\u015f\u0131lamak istedikleri anlam\u0131na gelece\u011fi uyar\u0131s\u0131nda bulunulmaktad\u0131r. Bir emrin sonunda herhalde bundan daha sert bir uyar\u0131 olamazd\u0131. Ama, ne yaz\u0131k ki, m\u00fcmin olduklar\u0131n\u0131 s\u00f6yleyen ve bu kutsal emri okuyup, onun kutsall\u0131\u011f\u0131n\u0131 kabul eden insanlar, yine de bu sert uyar\u0131ya ra\u011fmen emri \u00e7i\u011fnemeye devam etmektedirler.<\/p>\n

\n
1. \nBundan sonra hitap, \u0130sl\u00e2m toplumunda \u0130sl\u00e2m\u00ee hareketi ve \u0130sl\u00e2m \u00fcmmetini zarara u\u011fratmak i\u00e7in i\u00e7ten i\u00e7e d\u0131\u015ftaki k\u00e2firler gibi fitne \u00e7\u0131karmaya \u00e7al\u0131\u015fan ve bu ama\u00e7la faaliyet g\u00f6steren m\u00fcnaf\u0131klara y\u00f6nelmektedir. M\u00fcnaf\u0131klar, iman ikrar\u0131nda bulunduklar\u0131, d\u0131\u015ftan \u0130sl\u00e2m toplumuna ba\u011fl\u0131 olduklar\u0131 ve m\u00fcsl\u00fcmanlarla \u00f6zellikle Ensarla aralar\u0131nda kan ili\u015fkileri bulundu\u011fu i\u00e7in fitneyi \u00e7\u0131kar\u0131p yaymada daha uygun konumdayd\u0131lar ve bir tak\u0131m samimi m\u00fcsl\u00fcmanlar bile, safl\u0131k ve zaaflar\u0131ndan onlar\u0131n elinde alet ve hatta onlar\u0131n destek\u00e7ileri olmu\u015flard\u0131. M\u00fcmin olduklar\u0131n\u0131 s\u00f6ylemelerine ra\u011fmen d\u00fcnyev\u00ee kazan\u00e7lar\u0131n aldat\u0131c\u0131l\u0131\u011f\u0131 m\u00fcnaf\u0131klar\u0131, Kur’an’\u0131n ve Hz. Muhammed’in (s.a) \u00f6\u011fretileriyle d\u00fcnyaya yay\u0131lmakta olan nura kar\u015f\u0131 b\u00fcsb\u00fct\u00fcn k\u00f6r ve sa\u011f\u0131r yapm\u0131\u015ft\u0131.<\/li>\n<\/ol>\n

   Burada m\u00fcnaf\u0131klara y\u00f6nelen hitab\u0131n \u00fc\u00e7 amac\u0131 vard\u0131r:<\/p>\n

   1) Allah’\u0131n nimeti ve rahmeti, fitne ve \u015ferde \u0131srarlar\u0131na ra\u011fmen, do\u011frudan sapm\u0131\u015f olanlar\u0131 uyarmay\u0131 s\u00fcrd\u00fcrmeyi gerektirdi\u011finden sonuna kadar m\u00fcnaf\u0131klar\u0131 uyarmak.<\/p>\n

   2) \u0130sl\u00e2m toplumunda her do\u011fru d\u00fc\u015f\u00fcnebilenin ger\u00e7ek m\u00fcminle m\u00fcnaf\u0131\u011f\u0131 ay\u0131rabilmesi i\u00e7in imanla nifak\u0131n sahalar\u0131n\u0131 a\u00e7\u0131k\u00e7a \u00e7izmek. Sonra, bu ay\u0131r\u0131ma ra\u011fmen, m\u00fcnaf\u0131klar\u0131n \u00e7ark\u0131na kap\u0131lan veya onlar\u0131 destekleyen olursa, art\u0131k yapt\u0131\u011f\u0131ndan sorumlu tutulacakt\u0131r.<\/p>\n

   3) Allah’\u0131n vaadinin, yaln\u0131zca iman etmi\u015f olup, imanlar\u0131n\u0131n gerekliliklerini yerine getirenlere ait oldu\u011fu konusunda m\u00fcnaf\u0131klar\u0131 a\u00e7\u0131k\u00e7a ikaz etmek. Allah’\u0131n vaadi, n\u00fcfus c\u00fczdanlar\u0131nda m\u00fcsl\u00fcman yazanlara de\u011fildir. Dolay\u0131s\u0131yla, m\u00fcnaf\u0131klar ve fas\u0131klar (g\u00fcnahk\u00e2rlar) bu vaadde hisseleri oldu\u011fu \u00fcmidine kap\u0131lmamal\u0131d\u0131rlar.<\/p>\n

   \n
   1. \n“G\u00f6kler ve yer” ibaresi, Kur’an’da genellikle, “K\u00e2inat” i\u00e7in kullan\u0131lmaktad\u0131r. Dolay\u0131s\u0131yla, ayetin anlam\u0131: “Allah t\u00fcm k\u00e2inat\u0131n nurudur” \u015feklinde de olabilecektir.
      \n“Nur” kendisi g\u00f6r\u00fcnen ve e\u015fyay\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lan \u015feydir. \u0130nsan zihni, nuru bu anlam\u0131yla d\u00fc\u015f\u00fcn\u00fcr. Nurun yoklu\u011fu karanl\u0131k, g\u00f6r\u00fcnmezlik, ve ge\u00e7ilmezliktir.
      \n\u00d6te yandan g\u00f6r\u00fcnebilirlik oldu\u011fu ve e\u015fya g\u00f6ze g\u00f6r\u00fcnd\u00fc\u011f\u00fc zaman, insan nur (\u0131\u015f\u0131k) vard\u0131r der. Allah’a bu temel anlam\u0131yla “Nur” denmi\u015ftir, yoksa -maazallah- saniyede 186.000 mil h\u0131zla giden ve a\u011f tabakayla g\u00f6z sinirini harekete ge\u00e7iren \u0131\u015f\u0131k \u015fuas\u0131 anlam\u0131nda de\u011fil. I\u015f\u0131\u011f\u0131n bu anlam\u0131n\u0131n, insan zihninin \u0131\u015f\u0131k dedi\u011fi anlam\u0131n ger\u00e7e\u011fiyle hi\u00e7bir ili\u015fkisi yoktur, \u0131\u015f\u0131k kelimesi fizik\u00ee d\u00fcnyada duyular\u0131m\u0131za hitap eden t\u00fcm \u0131\u015f\u0131klar i\u00e7in kullan\u0131l\u0131r. \u0130nsan\u0131n Allah i\u00e7in kulland\u0131\u011f\u0131 t\u00fcm kelimeler, fizik\u00ee \u00e7a\u011fr\u0131\u015f\u0131mlardan uzak temel anlamlar\u0131ylad\u0131r. S\u00f6zgelimi, Allah’la ilgili olarak “g\u00f6rme” kelimesini kulland\u0131\u011f\u0131m\u0131z zaman, bu hi\u00e7bir zaman Allah’\u0131n insanlar ve hayvanlar gibi kendisiyle g\u00f6rd\u00fc\u011f\u00fc g\u00f6z\u00fc bulundu\u011fu anlam\u0131na gelmez. Ayn\u0131 \u015fekilde, Allah “i\u015fitir”, “tutar, yakalar” dedi\u011fimiz zaman, bu da O’nun bizim gibi kulaklar\u0131yla i\u015fitti\u011fi ve elleriyle tuttu\u011fu veya yakalad\u0131\u011f\u0131 anlam\u0131nda de\u011fildir. Bu kelimeler mecaz\u00ee anlamda kullan\u0131lmakta olup, ancak zay\u0131f ak\u0131ll\u0131 bir adam, i\u015fitme, g\u00f6rme veya tutman\u0131n, bizim alg\u0131lad\u0131\u011f\u0131m\u0131z s\u0131n\u0131rl\u0131 ve dar anlam d\u0131\u015f\u0131nda m\u00fcmk\u00fcn olamayaca\u011f\u0131 yan\u0131lg\u0131s\u0131na d\u00fc\u015fer. Yine “nur” kelimesini, \u0131\u015f\u0131kl\u0131 bir cisimden \u00e7\u0131kan ve a\u011ftabakaya \u00e7arpan fiziki \u0131\u015f\u0131k anlam\u0131nda kullanmak k\u0131sa g\u00f6r\u00fc\u015fl\u00fcl\u00fck olacakt\u0131r. Bu kelime Allah hakk\u0131nda dar ve s\u0131n\u0131rl\u0131 anlam\u0131yla de\u011fil, ancak mutlak anlam\u0131yla kullan\u0131l\u0131r. Yani k\u00e2inatta yaln\u0131zca O, tezah\u00fcr\u00fcn, g\u00f6r\u00fcnmenin, ortaya \u00e7\u0131kman\u0131n ger\u00e7ek ve as\u0131l nedenidir, aksi halde k\u00e2inatta karanl\u0131ktan ba\u015fka hi\u00e7bir \u015fey olmaz. I\u015f\u0131k veren ve ba\u015fka \u015feyleri ayd\u0131nlatan her\u015fey \u0131\u015f\u0131\u011f\u0131n\u0131 O’ndan al\u0131r, hi\u00e7bir\u015feyin \u0131\u015f\u0131\u011f\u0131 kendinden de\u011fildir.<\/li>\n<\/ol>\n

      “Nur” kelimesi bilgi anlam\u0131nda da kullan\u0131l\u0131r, dolay\u0131s\u0131yla cehalete karanl\u0131k denir. Allah bu anlamda da k\u00e2inat\u0131n nurudur. \u00c7\u00fcnk\u00fc, Hakikat ve Hidayetin bilgisi yaln\u0131zca O’ndan gelir. O’nun Nur’una ba\u015fvurmadan, d\u00fcnyada karanl\u0131kla cehalet ve sonu\u00e7ta k\u00f6t\u00fcl\u00fck ve \u015ferden ba\u015fka bir \u015fey olmayacakt\u0131r.<\/p>\n

      \n
      1. \n“Do\u011fuya da bat\u0131ya da ait olmayan”: A\u00e7\u0131k ovada veya bir tepede bitip, sabahtan ak\u015fama g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131 alan. B\u00f6yle bir zeytin a\u011fac\u0131 parlak \u0131\u015f\u0131k sa\u00e7an g\u00fczel ya\u011f verir. \u00d6te yandan, yaln\u0131zca do\u011fudan veya bat\u0131dan g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131 alan bir a\u011fa\u00e7 ise, zay\u0131f \u0131\u015f\u0131kl\u0131 koyu ya\u011f verir.<\/li>\n
      2. \n“M\u00fcbarek”: Say\u0131s\u0131z yarar sa\u011flayan.<\/li>\n
      3. \nBu benzetmede Allah lambaya, k\u00e2inat ise oyu\u011fa benzetilmektedir. Cam ise, Allah’\u0131n kendisini yaratt\u0131klar\u0131ndan gizledi\u011fi perdedir. Bu perde, gizlenmek i\u00e7in fizik\u00ee bir perde de\u011fil, il\u00e2h\u00ee zuhurun \u015fiddetinin neden oldu\u011fu bir perdedir. \u0130nsan g\u00f6z\u00fc, aradaki karanl\u0131ktan dolay\u0131 de\u011fil, fakat saydam perdede \u0131\u015f\u0131yan her tarafa yay\u0131lm\u0131\u015f ve her\u015feyi kapsay\u0131c\u0131 Nur’un \u015fiddetinden dolay\u0131 O’nu g\u00f6remez. Mahiyeti gere\u011fi s\u0131n\u0131rl\u0131 olan insan\u0131n g\u00f6r\u00fc\u015f kapasitesi bu Nur’u ku\u015fatamaz, kavrayamaz. O ancak de\u011fi\u015fken parlakl\u0131kta, g\u00f6r\u00fcn\u00fcp kaybolan ve ancak karanl\u0131\u011fa z\u0131t olarak alg\u0131lanabilen s\u0131n\u0131rl\u0131 fizik\u00ee \u0131\u015f\u0131klar\u0131 ku\u015fatabilir ve kavrayabilir. Fakat, “Mutlak Nur”un z\u0131dd\u0131 (karanl\u0131k) yoktur, asla kaybolmaz, s\u00fcrekli \u0131\u015f\u0131r ve her zaman var olan ihti\u015fam\u0131yla her yere yay\u0131l\u0131r, insan\u0131n alg\u0131s\u0131n\u0131n ve kavray\u0131\u015f\u0131n\u0131n \u00f6tesindedir.<\/li>\n<\/ol>\n

         “Do\u011fuya da bat\u0131ya da ait olmayan m\u00fcbarek bir zeytin a\u011fac\u0131ndan yak\u0131lan lamba” ifadesi ise, lamban\u0131n kusursuz \u0131\u015f\u0131\u011f\u0131 ve parlakl\u0131\u011f\u0131 hakk\u0131nda bir fikir vermek i\u00e7in kullan\u0131lm\u0131\u015f bir mecazd\u0131r. Eskiden, parlak \u0131\u015f\u0131\u011f\u0131n kayna\u011f\u0131 zeytin ya\u011f\u0131 lambalar\u0131yd\u0131 ve bu ama\u00e7la kullan\u0131lan en \u00fcst\u00fcn ya\u011f, a\u00e7\u0131k ve y\u00fcksek bir yerde biten a\u011fa\u00e7tan elde edilen ya\u011fd\u0131. Benzetmede Allah i\u00e7in lamban\u0131n kullan\u0131l\u0131\u015f\u0131, Allah’\u0131n enerjisini d\u0131\u015f bir kaynaktan ald\u0131\u011f\u0131 anlam\u0131na gelmez. Demek istenen, benzetmedeki lamban\u0131n s\u0131radan bir lamba olmay\u0131p, tasavvur edilebilecek en parlak lamba oldu\u011fudur. Nas\u0131l parlak bir lamba t\u00fcm evi ayd\u0131nlat\u0131rsa, Allah da t\u00fcm k\u00e2inat\u0131 ayd\u0131nlat\u0131r.<\/p>\n

         Yine, “… ya\u011f\u0131 kendisine ate\u015f de\u011fmemi\u015f de olsa, nerdeyse \u0131\u015f\u0131k verecek” ifadesi de, en g\u00fczel ve en iyi derecede ve hemen yanan ya\u011fla beslenen lamban\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131n parlakl\u0131\u011f\u0131n\u0131 vurgulamak i\u00e7indir. Zeytin a\u011fac\u0131, zeytin a\u011fac\u0131n\u0131n do\u011fuya da bat\u0131ya da ait olmay\u0131\u015f\u0131 ve ya\u011f\u0131n\u0131n kendili\u011finden yan\u0131\u015f\u0131, benzetmenin asl\u00ee \u00f6\u011feleri de\u011fil, benzetmenin birincil \u00f6\u011fesi lamban\u0131n s\u0131fatlar\u0131d\u0131r. Benzetmenin asl\u00ee \u00f6\u011feleri \u00fc\u00e7 tanedir: Lamba, oyuk ve saydam cam.
         \n“O’nun nurunun misali…” c\u00fcmlesi, “Allah g\u00f6klerin ve yerin nurudur” ifadesinden do\u011fabilecek bir yanl\u0131\u015f anlamay\u0131 bertaraf etmektedir. Burada, Allah i\u00e7in nur kelimesinin kullan\u0131l\u0131\u015f\u0131, hi\u00e7bir zaman O’nun zat\u0131’n\u0131n nur oldu\u011fu anlam\u0131na gelmez. O, her\u015feyi bilen, her\u015feye g\u00fcc\u00fc yeten, her hikmete sahip…. ve t\u00fcm “Nur”a sahip m\u00fckemmel varl\u0131kt\u0131r. Bir ki\u015fiye b\u00fcy\u00fck kereminden dolay\u0131 “keremli”, \u00fcst\u00fcn \u00e7ekicili\u011fi ve g\u00fczelli\u011finden dolay\u0131 “g\u00fczel” dendi\u011fi gibi, Nur’un kayna\u011f\u0131 olarak m\u00fckemmelli\u011finden dolay\u0131 da Allah’a “Nur” denmi\u015ftir.
         \n66. Yani, her ne kadar Allah’\u0131n Nur’u t\u00fcm d\u00fcnyay\u0131 ayd\u0131nlat\u0131yorsa da, herkes bunu alamaz, alg\u0131layamaz. Diledi\u011fine Nur’unu alma ve alg\u0131lama ve ondan yararlanma yeteni\u011fini veren yaln\u0131zca Allah’t\u0131r. Geceyle g\u00fcnd\u00fcz k\u00f6r bir insan i\u00e7in nas\u0131l ayn\u0131ysa, basirete sahip olmayan insan\u0131n durumu da ayn\u0131d\u0131r. B\u00f6ylesi, elektrik \u0131\u015f\u0131\u011f\u0131n\u0131 g\u00f6rebilen, g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131n\u0131 g\u00f6rebilir, ay\u0131n ve y\u0131ld\u0131zlar\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131 g\u00f6rebilir. Fakat, Allah’\u0131n Nur’unu g\u00f6remez. Onun i\u00e7in k\u00e2inatta yaln\u0131zca karanl\u0131k vard\u0131r. Nas\u0131l k\u00f6r bir adam tak\u0131l\u0131p d\u00fc\u015fmedik\u00e7e yolunun \u00fcst\u00fcndeki ta\u015f\u0131 g\u00f6remezse, basiret sahibi olmayan bir insan da \u00e7evresinde Allah’\u0131n Nuru’yla parlayan ve \u0131\u015f\u0131ldayan ger\u00e7ekleri g\u00f6remez. B\u00f6yle bir adam, ancak yapt\u0131klar\u0131n\u0131n sonu\u00e7lar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 zaman bu ger\u00e7eklikleri g\u00f6rebilir.<\/p>\n

         67.Bunun iki anlam\u0131 vard\u0131r. a) O belli bir ger\u00e7ekli\u011fi en g\u00fczel \u015fekilde hangi benzetmenin a\u00e7\u0131klayaca\u011f\u0131n\u0131 bilir. b) Bu nimeti almaya kimin lay\u0131k olup olmad\u0131\u011f\u0131n\u0131 da bilir. Nur’unu istemeyene, arzulamayana ve d\u00fcnyev\u00ee ameller ve madd\u00ee kazan\u00e7 ve zevkler pe\u015finde ko\u015fturup durana Allah, Nuru’nu g\u00f6sterme ihtiyac\u0131nda de\u011fildir. Bu nimet, ancak Allah’\u0131 tan\u0131yarak, O’nun Nuru’nu g\u00f6n\u00fclden isteyenlere verilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

         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. 34- Andolsun, size a\u00e7\u0131klay\u0131c\u0131 ayetler, sizden \u00f6nce gelip ge\u00e7enlerden bir \u00f6rnek ve takva sahipleri i\u00e7in de bir \u00f6\u011f\u00fct indirdik.(60) 35- Allah,(61) g\u00f6klerin ve yerin nurudur.(62) O’nun nurunun […]<\/p>\n","protected":false},"author":13,"featured_media":16007,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"\n