B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/p>\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.<\/strong><\/p>\n ECEL ve \u00d6L\u00dcM<\/strong><\/p>\n Belli bir zaman par\u00e7as\u0131 ve bu par\u00e7an\u0131n sonu; vakit ve son.<\/p>\n Bir\u015fey i\u00e7in belirlenmi\u015f zaman dilimine ecel denir. \u0130nsan\u0131n veya herhangi bir canl\u0131n\u0131n eceli, kendisine t\u00e2yin edilen \u00f6m\u00fcrd\u00fcr. “Ecelin gelmesi” ise, t\u00e2yin edilmi\u015f bulunan \u00f6mr\u00fcn son bulmas\u0131, yani \u00f6l\u00fcmd\u00fcr.<\/p>\n Allah indinde her canl\u0131 i\u00e7in t\u00e2yin edilmi\u015f bir ecel vard\u0131r. Eceli geldi\u011finde d\u00fcnya hayat\u0131 son bulur. “E\u011fer Allah, insanlar\u0131, yapt\u0131klar\u0131 her haks\u0131zl\u0131kta cezaland\u0131rsayd\u0131, yery\u00fcz\u00fcnde tek canl\u0131 b\u0131rakmazd\u0131. Fakat onlar\u0131 takdir edilen bir s\u00fcreye kadar erteler. Ecelleri (s\u00fcreleri) geldi\u011fi zaman da bir an dahi ne geri kal\u0131rlar, ne de ileri ge\u00e7erler” (en-Nahl, 16\/61).<\/p>\n “Eceli geldi\u011fi zaman bir kimsenin \u00f6l\u00fcm\u00fcn\u00fc Allah geciktirmez” (el-M\u00fcnaf\u0131kun, 63\/11)<\/p>\n B\u00fcreyde (rad\u0131yallahu anh) anlat\u0131yor: “Res\u00fblullah (aleyhissal\u00e2tu vessel\u00e2m) elindeki iki \u00e7ak\u0131l(dan birini yak\u0131na, di\u011ferini uza\u011fa) atarak:<\/p>\n “\u015eu ve \u015fu neye delalet ediyor biliyor musunuz?” dedi. Cemaat:<\/p>\n “Allah ve Resul\u00fc daha iyi bilir” dediler. Buyurdu ki:<\/p>\n “\u015eu (uza\u011fa d\u00fc\u015fen) emeldir, bu (yak\u0131na d\u00fc\u015fen) de eceldir. (Ki\u015fi emeline ula\u015fmak i\u00e7in gayret ederken ula\u015fmadan \u00f6l\u00fcverir.[1]<\/a><\/p>\n Ecel, kaz\u00e2 ve kaderle ilgili bir meseledir. Nas\u0131l di\u011fer olaylar\u0131 Allah, ge\u00e7mi\u015f ve gelece\u011fi ku\u015fatan ilmiyle belirlemi\u015fse, eceli de ilmiyle takdir etmi\u015ftir.[2]<\/a><\/p>\n Ehl-i S\u00fcnnet’in tamam\u0131na g\u00f6re \u00f6ld\u00fcr\u00fclen ki\u015fi de eceliyle \u00f6lm\u00fc\u015ft\u00fcr. Ancak katil bu fiilinden dolay\u0131 ceza g\u00f6r\u00fcr. Eceliyle \u00f6lmedi\u011fini s\u00f6ylemek yanl\u0131\u015ft\u0131r. Allah o ki\u015finin \u00f6ld\u00fcr\u00fclece\u011fini \u00f6nceden bilmektedir ve ecelini de ona g\u00f6re t\u00e2yin etmi\u015ftir. Allah onda \u00f6l\u00fcm\u00fc yaratmas\u0131ndan dolay\u0131 \u00f6lm\u00fc\u015ft\u00fcr. \u00d6ld\u00fcr\u00fclerek \u00f6len kimse i\u00e7in, “\u00d6ld\u00fcr\u00fclmeseydi ya\u015fayacakt\u0131” gibi s\u00f6zler s\u00f6ylemek do\u011fru de\u011fildir. Hatt\u00e2 “\u00f6ld\u00fcr\u00fclmemi\u015f olsayd\u0131, ne olurdu?” gibi bir varsay\u0131m \u00fczerinde birtak\u0131m g\u00f6r\u00fc\u015fler ileri s\u00fcrmek dahi yanl\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn bunlar Allah’\u0131n takdiriyle olmaktad\u0131r ve aksi s\u00f6zkonusu olamaz.[3]<\/a><\/p>\n \u00d6l\u00fcm ise ; Ruhun bedenden ayr\u0131lmas\u0131 olay\u0131. \u00d6l\u00fcm insan varl\u0131\u011f\u0131 i\u00e7in bir \u00e2lemden di\u011ferine intikal etmektir. Bu anlamda \u00f6l\u00fcm yok olmak de\u011fildir, kel\u00e2m bilginlerinin \u00e7o\u011funlu\u011funa g\u00f6re ruh, suyun ya\u015f a\u011faca n\u00fcfuz etmesi gibi bedenle i\u00e7 i\u00e7e olan latif bir varl\u0131kt\u0131r. Ehli s\u00fcnnete g\u00f6re ruh b\u00e2kidir, yok olmaz. \u0130sl\u00e2m bilginleri; Allah, Ruhlar \u00f6ld\u00fcklerinde onlar\u0131 vefat ettirir” (ez-Z\u00fcmer, 39\/42) ayetini “cesetleri \u00f6l\u00fcnce” \u015feklinde anlam\u0131\u015flard\u0131r.<\/p>\n Her canl\u0131 varl\u0131k i\u00e7in \u00f6l\u00fcm ka\u00e7\u0131n\u0131lmaz bir ger\u00e7ektir. Canl\u0131lar do\u011far, b\u00fcy\u00fcr ve \u00f6l\u00fcrler. Kur’an-\u0131 Kerim’de \u00f6l\u00fcmle ilgili pek \u00e7ok ayet vard\u0131r. Baz\u0131lar\u0131 \u015funlard\u0131r: “Her can \u00f6l\u00fcm\u00fc tad\u0131c\u0131d\u0131r” (\u00c2l-i \u0130mr\u00e2n, 3\/185); “Onlar i\u00e7in bir ecel tayin ettik ki onda hi\u00e7 \u015f\u00fcphe yoktur” (el-\u0130sr\u00e2, 17\/99); Biz senden \u00f6nce de hi\u00e7bir be\u015fere d\u00fcnyada ebed\u00eelik vermedik. \u015eimdi sen \u00f6l\u00fcrsen, onlar baki mi kalacaklard\u0131r?” (el-Enbiy\u00e2, 21\/34); “Yer y\u00fcz\u00fcnde bulunan her canl\u0131 fanidir” (er-Rahm\u00e2n, 55\/26).[4]<\/a><\/p>\n Eb\u00fb H\u00fcreyre (ra) den rivayet edildi\u011fine g\u00f6re; Resulullah (sas) :<\/p>\n \u201cLezzet ve zevkleri keseni\u00a0 (\u00f6l\u00fcm) \u00a0\u00e7ok\u00e7a hat\u0131rlay\u0131n\u0131z\u201d buyurdu.[5]<\/a><\/p>\n “… (Abdullah) bin \u00d6mer (ra) dan; \u015e\u00f6yle de\u00admi\u015ftir ;<\/p>\n Ben, Res\u00fblullah (Sa\u00eelallah\u00fc Aleyhi ve Sellem)’in beraberinde idim. Ens\u00e2r’dan bir adam Ona geldi ve Peygamber (Sa\u00eelallah\u00fc Aley\u00adhi ve Sellem)’e sel\u00e2m verdikten sonra:<\/p>\n Y\u00e2 Rasulallah! M\u00fc’minlerin hangisi daha faziletlidir? diye sordu. Resul i Ekrem (Sallallah\u00fc Aleyhi ve Sellem) :<\/p>\n Huy bak\u0131m\u0131ndan en g\u00fczel olan\u0131, buyurdu. Adam: Peki, m\u00fc’minlerin hangisi daha ak\u0131ll\u0131 – \u015fuurludur? diye sordu. Res\u00fbl-i Ekrem (Sallallah\u00fc Aleyhi ve Sellem) :<\/p>\n \u00d6l\u00fcm\u00fc en \u00e7ok hat\u0131rlayan\u0131 ve \u00f6l\u00fcmden sonraki (hayat\u0131) i\u00e7in en g\u00fczel \u015fekilde haz\u0131rlanan\u0131. \u0130\u015fte onlar en ak\u0131ll\u0131 – \u015fuurlu olanlard\u0131r, bu\u00adyurdu.”[6]<\/a><\/p>\n Bu iki had\u00eese g\u00f6re ak\u0131ll\u0131, \u015fuurlu ve ileri g\u00f6r\u00fc\u015fl\u00fc adam o kimsedir ki, nefsini hesaba \u00e7eker, Allah’a kar\u015f\u0131 kulluk g\u00f6revini yapar, \u00f6l\u00fcm\u00fc s\u0131k s\u0131k hat\u0131rlar ve \u00f6l\u00fcm sonras\u0131 i\u00e7in gerekli haz\u0131rl\u0131\u011f\u0131 yapar.<\/p>\n \u00c2ciz de o kimsedir ki nefsinin esiri olur, can\u0131 ne \u00e7ekerse hel\u00e2l haram demeden onu i\u015fler, Rabb’ine kar\u015f\u0131 kulluk g\u00f6revini ihmal eder ve \u00f6l\u00fcmden sonraki hayat i\u00e7in hi\u00e7 bir haz\u0131rl\u0131kta bulunmaz. \u00dcstelik, Allah G\u00e2f\u00fbr ve Rah\u00eem dir, keremi boldur. Bana ve benim amelime ih\u00adtiyac\u0131 yoktur, O, beni ba\u011f\u0131\u015flar gibi laflarla bir tak\u0131m temennilerde bu\u00adlunur.[7]<\/a><\/p>\n Peki Allah (cc) \u00f6l\u00fcm\u00fc ve hayat\u0131 ni\u00e7in yaratm\u0131\u015ft\u0131r ?<\/p>\n \u201cO, amel (davran\u0131\u015f ve eylem) bak\u0131m\u0131ndan hanginizin daha iyi (ve g\u00fczel) olaca\u011f\u0131n\u0131 denemek i\u00e7in \u00f6l\u00fcm\u00fc ve hayat\u0131 yaratt\u0131. O, \u00fcst\u00fcn ve g\u00fc\u00e7l\u00fc oland\u0131r, \u00e7ok ba\u011f\u0131\u015flayand\u0131r.\u201d(M\u00fclk\/2)<\/p>\n Yani, O, hanginizin daha hay\u0131rl\u0131 ameller yapaca\u011f\u0131n\u0131 denemek maksad\u0131yla \u00f6l\u00fcm\u00fc ve hayat\u0131 yaratt\u0131. “Bu k\u0131sa c\u00fcmle pek\u00e7ok ger\u00e7e\u011fe i\u015faret etmektedir. Birincisi, \u00f6l\u00fcm ve hayat Allah’tand\u0131r. Ve hi\u00e7 kimse bir ba\u015fkas\u0131na hayat veremez, \u00f6l\u00fcm de getiremez. \u0130kincisi, kendisine iyilik ve k\u00f6t\u00fcl\u00fck yapabilme kudreti verilen insan\u0131n yarad\u0131l\u0131\u015f\u0131 maksats\u0131z de\u011fildir, bilakis Allah onu imtihan etmek maksad\u0131yla yaratm\u0131\u015ft\u0131r. Bu hayat insana bir imtihan s\u00fcresidir ve \u00f6l\u00fcm bu s\u00fcrenin sona ermesi demektir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, Yarat\u0131c\u0131’n\u0131n bu s\u00fcreyi (f\u0131rsat\u0131) insana vermesinin nedeni, onun iyi mi, k\u00f6t\u00fc m\u00fc oldu\u011fu d\u00fcnyada fiilen ispatlans\u0131n diyedir. D\u00f6rd\u00fcnc\u00fcs\u00fc, hangi davran\u0131\u015f\u0131n iyi, hangi davran\u0131\u015f\u0131n k\u00f6t\u00fc oldu\u011funu belirtmek yetkisi ancak Yarat\u0131c\u0131’ya, yani imtihan\u0131 yapan Zat’\u0131n indinde hangi amellerin makbul oldu\u011funu bilmesi gerekir. Be\u015fincisi, bu imtihan\u0131n kendili\u011finden \u00e7\u0131kan sonuca g\u00f6re, herkes yapt\u0131\u011f\u0131 davran\u0131\u015f\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131 (ceza ve m\u00fckafat) mutlaka g\u00f6recektir. \u00c7\u00fcnk\u00fc bu kar\u015f\u0131l\u0131k olmasayd\u0131, bu imtihan\u0131n bir anlam\u0131 olmazd\u0131.[8]<\/a><\/p>\n Azrail ise ;<\/p>\n Allah’\u0131n kendisine verdi\u011fi emirle canl\u0131lar\u0131n ruhlar\u0131n\u0131 almakla g\u00f6revli olan \u00f6l\u00fcm mele\u011fi. Kur’an-\u0131 Ker\u00eem ve hadis-i \u015feriflerde bu \u015fekliyle de\u011fil, do\u011frudan anlam\u0131 olan Melek\u00fc’l-Mevt (\u00f6l\u00fcm mele\u011fi) terimi kullan\u0131lmaktad\u0131r.<\/p>\n “De ki; \u00fczerinize memur edilen \u00f6l\u00fcm mele\u011fi, can\u0131n\u0131z\u0131 al\u0131r. Sonra Rabbinize d\u00f6nd\u00fcr\u00fcl\u00fcrs\u00fcn\u00fcz. ” (es-Secde, 32\/11)<\/p>\n [1]<\/a> Tirmiz\u00ee, Ems\u00e2l: 7, (2874); \u0130brahim Canan, Kutub-i Sitte Terc\u00fcme ve \u015eerhi, Ak\u00e7a\u011f Yay\u0131nlar\u0131: 2\/473<\/p>\n [2]<\/a> \u015eamil \u0130A<\/p>\n [3]<\/a> \u0130m\u00e2mu’l-Harameyn el-C\u00fcveyn\u00ee, Kit\u00e2bu ‘l-\u0130r\u015f\u00e2d il\u00e2 Kav\u00e2ti’i ‘l-Edilleti f\u00ee Us\u00fbli’l-\u0130’tikad, M\u0131s\u0131r 1950, 363<\/p>\n [4]<\/a> \u015eamil \u0130A<\/p>\n [5]<\/a> \u0130bn Mace\/Z\u00fchd – 31\/4258<\/p>\n [6]<\/a> \u0130bn Mace\/Z\u00fchd – 31\/4259<\/p>\n
