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(Celle Celaluhu)\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.<\/strong><\/p>\n

1- De ki: \u0130nsanlar\u0131n Rabbine s\u0131\u011f\u0131n\u0131r\u0131m,<\/strong>
\n2- \u0130nsanlar\u0131n malikine,<\/strong>
\n3- \u0130nsanlar\u0131n (ger\u00e7ek) ilah\u0131na;(1)<\/strong>
\n4- ‘Sincice kalplere vesvese ve ku\u015fku d\u00fc\u015f\u00fcr\u00fcp duran’ vesvesecinin \u015ferrinden.<\/strong>
\n5- Ki o, insanlar\u0131n g\u00f6\u011f\u00fcslerine vesvese verir (i\u00e7lerine ku\u015fku, kuruntu f\u0131s\u0131ldar) ;(2)<\/strong>
\n6- Gerek cinlerden, gerekse insanlardan(3) (olan her hannas’tan Allah’a s\u0131\u011f\u0131n\u0131r\u0131m) .<\/strong><\/p>\n

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

1. Felak suresinde oldu\u011fu gibi burada da “e\u00fbz\u00fc billahi” denilerek Allah’\u0131n \u00fc\u00e7 s\u0131fat\u0131 zikredilmi\u015f ve O’na s\u0131\u011f\u0131n\u0131lmas\u0131 telkin edilmi\u015ftir. Birincisi; “Rabb’in nas’t\u0131r” yani insanlar\u0131 yeti\u015ftiren, m\u00fcrebbisi, sahibi ve efendisi olan Allah. \u0130kincisi “Melik’in Nas”t\u0131r; yani b\u00fct\u00fcn insanlar\u0131n padi\u015fah\u0131 ve h\u00fck\u00fcmdar\u0131 olan Allah. \u00dc\u00e7\u00fcnc\u00fcs\u00fc; “\u0130lah’in Nas”t\u0131r. Yani, insanlar\u0131n ger\u00e7ek mabudu olan Allah. (\u0130lah’\u0131n Kur’an-\u0131 Kerim’de iki anlamda kullan\u0131ld\u0131\u011f\u0131 bilinmelidir. Birincisi, mabud olmad\u0131\u011f\u0131 halde, kendisine ibadet edilen \u015fah\u0131s veya bir \u015feydir. \u0130kincisi, kendisine ibadet edilmesi gereken ger\u00e7ek mabuddur. O’na ibadet edilse de, edilmese de O ilaht\u0131r. Allah (c.c.) i\u00e7in nerede ilah kelimesi kullan\u0131lm\u0131\u015fsa, bu ikinci anlamda kullan\u0131lm\u0131\u015ft\u0131r.) Bu \u00fc\u00e7 s\u0131fat\u0131n zikredilmesinin nedeni; “\u0130nsanlar\u0131n Rabb’i, Melik’i ve Mabud’u olarak kamil iktidar sahibi ve kullar\u0131n\u0131 korumaya kadir olan Allah’a s\u0131\u011f\u0131n\u0131r\u0131m. Ancak O, insanlar\u0131n kendi kendilerini kurtaramayaca\u011f\u0131 \u015feyden onlar\u0131 kurtar\u0131r.” inanc\u0131n\u0131n peki\u015fmesi i\u00e7indir.
\nSadece bunun i\u00e7in de\u011fil O’nun (c.c) ; Rabb, Melik ve \u0130lah oldu\u011funu vurgulamak i\u00e7indir de. O’nun d\u0131\u015f\u0131nda hi\u00e7kimseye s\u0131\u011f\u0131n\u0131lmayaca\u011f\u0131n\u0131 ve ger\u00e7ek s\u0131\u011f\u0131na\u011f\u0131n O (c.c) oldu\u011fu inanc\u0131n\u0131 g\u00fc\u00e7lendirmek de bu nedenler aras\u0131ndad\u0131r.<\/p>\n

2. Burada “Vesv\u00e2sil Hann\u00e2s” kelimesi kullan\u0131lm\u0131\u015ft\u0131r. “Vesvas”\u0131n anlam\u0131, “tekrar tekrar vesvese veren”dir. Vesvesenin anlam\u0131 insan\u0131n kalbine ona hissettirmeden pe\u015fpe\u015fe k\u00f6t\u00fc d\u00fc\u015f\u00fcnce sokmakt\u0131r. “Vesvese” kelimesinde yap\u0131lan fiilin s\u00fcreklili\u011fi, tekrar\u0131 s\u00f6zkonusudur. “Zelzele” kelimesindeki tekrarda oldu\u011fu gibi. \u00c7\u00fcnk\u00fc insan\u0131 bir zerre k\u0131\u015fk\u0131rtmak yeterli olmaz. Ona bir fiili i\u015fletebilmek i\u00e7in onu tekrar tekrar k\u0131\u015fk\u0131rtmak gerekir. \u0130\u015fte bu \u00e7al\u0131\u015fmaya “vesvese”, vesveseyi verene de “vesv\u00e2s” denir. “H\u00e2nn\u00e2s” kelimesine gelince, bu kelime Hunus’tan t\u00fcremi\u015ftir. “Hunus”un anlam\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131ktan sonra saklanmak veya ileri \u00e7\u0131k\u0131p geri \u00e7ekilmektir. “Hannas” “hunus”un m\u00fcbala\u011fa si\u011fas\u0131d\u0131r. Bu nedenle “hannas” kelimesi s\u00f6zkonusu fiili \u00e7ok\u00e7a yapan, tekrarlayan anlam\u0131na gelir. Burada vesvese verenin vesvese vermek i\u00e7in insana tekrar tekrar geldi\u011fi a\u00e7\u0131kt\u0131r. Bunun yan\u0131na “hannas” kelimesi gelince anlam \u015f\u00f6yle olur: Vesvese veren ve geri \u00e7ekilen, tekrar tekrar gelerek vesvese vermeye \u00e7al\u0131\u015fan. Di\u011fer bir ifadeyle birincisinde ba\u015faramad\u0131\u011f\u0131nda vesvese vermek i\u00e7in tekrar tekrar ikinci, \u00fc\u00e7\u00fcnc\u00fc, d\u00f6rd\u00fcnc\u00fc defa gelen.
\n“Vesvasil Hannas”\u0131 anlad\u0131\u011f\u0131m\u0131za g\u00f6re \u015fimdi de onun \u015ferrinden Allah’a s\u0131\u011f\u0131nman\u0131n ne anlama geldi\u011fi \u00fczerinde dural\u0131m. Bu \u015ferden Allah’a s\u0131\u011f\u0131nman\u0131n anlam\u0131, \u015ferrin kalbe yerle\u015fmemesi i\u00e7in Allah’a dua etmek ve s\u0131\u011f\u0131nma isteminde bulunmakt\u0131r. \u0130kinci anlam\u0131; Allah (c.c.) yolunda \u00e7al\u0131\u015fan\u0131n aleyhinde halk\u0131n kalbine vesvese verene kar\u015f\u0131 daima Allah’a s\u0131\u011f\u0131nmakt\u0131r. Hakka davet edenler i\u00e7in, kalplerine vesvese verilenlerin herbirine tek tek ula\u015f\u0131p bu olumsuzlu\u011fu d\u00fczeltmenin m\u00fcmk\u00fcn olamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Hak davet\u00e7ilerinin, Allah’a daveti b\u0131rakarak her bireyin davet\u00e7iler hakk\u0131ndaki yanl\u0131\u015f d\u00fc\u015f\u00fcnceleri d\u00fczeltemeyece\u011fi ve ithamlara cevap veremeyece\u011fi ve bunlar i\u00e7in vakit ay\u0131ramayaca\u011f\u0131 bilindi\u011fine g\u00f6re, tek \u00e7are b\u00fct\u00fcn bunlardan Allah’a s\u0131\u011f\u0131nmakt\u0131r. Ayr\u0131ca muhaliflerin seviyesine inerek kendini savunmak i\u00e7in onlara cevap vermesi de uygun de\u011fildir. Onun i\u00e7in Allah, hak davet\u00e7ilerine yol g\u00f6sterir ve \u015f\u00f6yle buyurur: “\u015eerre kar\u015f\u0131 Allah’a s\u0131\u011f\u0131narak hi\u00e7bir \u015feye ald\u0131rmadan davete devam edin. \u00c7\u00fcnk\u00fc buna kar\u015f\u0131 \u00e7\u0131kmak sizin g\u00f6reviniz de\u011fildir. Bu; Rabb’in nas, Melik’in nas ve \u0130lah’in nas’\u0131n i\u015fidir.”
\nBurada vesvesenin, \u015fer fiilinin ba\u015flang\u0131c\u0131 oldu\u011fu sonucu da \u00e7\u0131kmaktad\u0131r. Vesvese, gafil ve zihni bo\u015f olan bir insan \u00fczerinde \u00f6nce etkili olur ve kalbinde k\u00f6t\u00fcl\u00fc\u011fe istek meydana getirir.
\nBu k\u00f6t\u00fc niyet daha sonra irade haline gelir ve vesvesenin de etkisiyle irade peki\u015fir. Son ad\u0131mda ise \u015fer amel ortaya \u00e7\u0131kar. Vesvese verenin \u015ferrinden Allah’a s\u0131\u011f\u0131nman\u0131n anlam\u0131, Allah’\u0131n hen\u00fcz ba\u015flang\u0131c\u0131nda \u015ferri yoketmesidir.
\nOlaya ba\u015fka bir a\u00e7\u0131dan yakla\u015f\u0131rsak, vesvese verenlerin \u00e7abas\u0131n\u0131 \u015fu \u015fekilde s\u0131ralayabiliriz: \u0130nsan\u0131, \u00f6nce k\u00fcf\u00fcr, \u015firk, ateistlik, Allah (c.c.) ve Rasul\u00fcne isyan ve m\u00fcminlere kar\u015f\u0131 d\u00fc\u015fmanl\u0131k i\u00e7in k\u0131\u015fk\u0131rt\u0131rlar. E\u011fer bunda ba\u015far\u0131l\u0131 olamam\u0131\u015flarsa ve k\u0131\u015fk\u0131rt\u0131lan ki\u015fi oyuna gelmeyerek \u0130slam’a girmi\u015fse, bu kez onu \u0130slam i\u00e7inde bid’ata te\u015fvik ederler. Bunda da ba\u015far\u0131l\u0131 olamazlarsa, onu g\u00fcnaha te\u015fvik ederek, bunlarda bir sak\u0131nca olmad\u0131\u011f\u0131n\u0131 telkin ederler. B\u00f6ylece k\u00fc\u00e7\u00fck g\u00fcnahlar\u0131n birikerek b\u00fcy\u00fck g\u00fcnahlara d\u00f6n\u00fc\u015fmesini isterler. Bunda da ba\u015far\u0131l\u0131 olamazlarsa, s\u00f6z konusu ki\u015finin m\u00fcminli\u011finin kendisi ile s\u0131n\u0131rl\u0131 kalmas\u0131na ve galip gelmek i\u00e7in \u00e7al\u0131\u015fmas\u0131na \u00e7aba g\u00f6sterirler. O \u015fah\u0131s t\u00fcm bunlara ra\u011fmen hi\u00e7 bir oyuna gelmezse, cin ve insanlardan b\u00fct\u00fcn \u015feytanlar sald\u0131r\u0131ya ge\u00e7erek halk\u0131 onun aleyhine k\u0131\u015fk\u0131rt\u0131rlar. Bu noktada \u015feytan, m\u00fc’min insana gelerek \u015f\u00f6yle k\u0131\u015fk\u0131rt\u0131r: “Bunlara tahamm\u00fcl etmen korkak oldu\u011funu g\u00f6steriyor. Asl\u0131nda senin de onlara kar\u015f\u0131l\u0131k vermen gerekirdi.” Bu, \u015feytan\u0131n son silah\u0131d\u0131r. \u015eeytan b\u00f6ylece Hak davet\u00e7ilerini sapt\u0131rmak ve verimsiz bir alana itmek ister. Davet\u00e7i e\u011fer bu tuzaktan da kurtulursa, \u015feytan \u00e7aresiz kal\u0131r, Bu konuda Kur’an’da \u015f\u00f6yle buyurulur: “E\u011fer \u015feytan\u0131n seni k\u0131\u015fk\u0131rtt\u0131\u011f\u0131n\u0131 hissedersen Allah’a s\u0131\u011f\u0131n!” (Araf: 200, Fussilet: 36) , “De ki: \u015eeytan\u0131n k\u0131\u015fk\u0131rtmas\u0131ndan Sana s\u0131\u011f\u0131n\u0131r\u0131m” (Mu’minun: 97) . “Muttakilerin durumu, \u015feytandan k\u00f6t\u00fc bir d\u00fc\u015f\u00fcnce geldi\u011finde hemen Allah’\u0131 hat\u0131rlayarak do\u011fru yolu bulmalar\u0131d\u0131r.” (A’raf: 201) \u015eeytan\u0131n son tuza\u011f\u0131ndan da kurtulanlar hakk\u0131nda Allah (c.c.) \u015f\u00f6yle buyurmu\u015ftur:
\n“….Buna ancak nasip sahipleri eri\u015ftirilir.” (Fussilet: 35)
\nBurada bir ba\u015fka noktaya da dikkat edilmelidir. O da, insan\u0131n kalbine sadece d\u0131\u015far\u0131dan cin ve \u015feytanlardan vesvese gelmedi\u011fidir. \u0130nsan\u0131n kendi nefsi de vesvese verir. Yanl\u0131\u015f d\u00fc\u015f\u00fcnce ve sapm\u0131\u015f akl\u0131n da vesvese verece\u011fi ihtimal d\u0131\u015f\u0131nda de\u011fildir. \u0130nsan\u0131n gayri me\u015fru istek ve hevesleri, irade g\u00fcc\u00fc ve muhakemesinin de onu sapt\u0131rabilece\u011fi bilinmelidir. Bu konu Kur’an-\u0131 Kerim’de \u015f\u00f6yle a\u00e7\u0131klanm\u0131\u015ft\u0131r: “Biz onun nefsinin ne vesveseler verdi\u011fini biliriz.” (Kaf: 16) . Rasulullah cuma namaz\u0131 hutbesinde okunmas\u0131 s\u00fcnnet olan duada \u015f\u00f6yle buyurmu\u015ftur: “Nefsin \u015fer ve fitnelerinden Allah’a s\u0131\u011f\u0131n\u0131r\u0131z.” (Neuzu billahi min \u015fururi enfusina.)<\/p>\n

3. Baz\u0131 ehli ilme g\u00f6re vesvese verenler iki \u00e7e\u015fittir. Birisi cin, di\u011feri ise insand\u0131r. Buna dayanarak s\u00f6z konusu m\u00fcfessirler ayetteki “Nas” kelimesinin hem insan\u0131 hem de cini kapsad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir.
\nKur’an’daki “Ricalun (erkekler) ” kelimesinin cinler i\u00e7in de kullan\u0131lm\u0131\u015f olmas\u0131n\u0131 (Cin:6) , “Nefer” kelimesinin ayn\u0131 zamanda cin toplulu\u011fu i\u00e7in de kulland\u0131\u011f\u0131 (Ahkaf: 29) delil g\u00f6stererek; “Nas” kelimesinin cin ve insana da \u015famil oldu\u011funu ileri s\u00fcrm\u00fc\u015flerdir. Ancak bu a\u00e7\u0131klama do\u011fru de\u011fildir. \u00c7\u00fcnk\u00fc “nas”, “ins” ve “insan” kelimeleri lugat y\u00f6n\u00fcnden cin kelimesinin z\u0131dd\u0131d\u0131r. Cin’in as\u0131l manas\u0131 gizli mahluktur. Cinler, insan\u0131n g\u00f6z\u00fcnden gizli oldu\u011fu i\u00e7in onlara cin denir. Bunun tersine “nas” veya “ins” kelimesi a\u00e7\u0131k, g\u00f6r\u00fcn\u00fcr ve hissedilebilir oldu\u011fu i\u00e7in bu kelime ile nitelenmi\u015ftir. Bu kullan\u0131m Kasas suresi 29. ayette “\u00e2nes” kelimesinin, “rea (g\u00f6rmek) ” anlam\u0131nda kullan\u0131lmas\u0131 gibidir (\u00e2nese min canib’t t\u00fbri nara) . Yani Hz. Musa’n\u0131n T\u00fbr da\u011f\u0131n\u0131n yan\u0131nda ate\u015fi g\u00f6rmesini “rea” kelimesi ile de\u011fil de “\u00e2nes” kelimesi ile kar\u015f\u0131lanmas\u0131 gibi… Nisa suresi 6. ayette de; “fe in \u00e2nestum minhum r\u00fc\u015fda.” Yani “onlar\u0131n b\u00fclu\u011fa erdi\u011fini hissetti\u011finizde..” ifadesine g\u00f6re “anes’in anlam\u0131, “\u00e2sestum (hissetti\u011finizde) ” veya “raeytum (g\u00f6rd\u00fc\u011f\u00fcn\u00fczde) “dur… \u00d6rnekten de anla\u015f\u0131laca\u011f\u0131 gibi “nas”\u0131n anlam\u0131 lugat y\u00f6n\u00fcnden “cin” kelimesi i\u00e7in uygun olamaz. Dolay\u0131s\u0131yla konumuz olan ayetin do\u011fru anlam\u0131; “Cinlerden ve insanlardan olabilen ve insanlar\u0131n kalbine vesvese veren \u015fey” \u015feklindedir. Yani di\u011fer bir ifadeyle vesvese verme i\u015fini cin \u015feytanlar\u0131 da, insan \u015feytanlar\u0131 da yaparlar. Bu surede onlar\u0131n her ikisinden de Allah’a s\u0131\u011f\u0131n\u0131lmas\u0131 telkin edilmi\u015ftir. Bu anlam\u0131 Kur’an ve hadisler de teyid etmektedir. Kur’an’da \u015f\u00f6yle buyurulmu\u015ftur: “Biz her peygambere de insan ve cin \u015feytanlar\u0131n\u0131 b\u00f6ylece d\u00fc\u015fman ettik. Birbirlerine \u00fcmit verici \u015feyler s\u00f6yleyerek aldatmak ister ve uydurma \u015feyleri onlara f\u0131s\u0131ldarlar…” (En’am, 112) .
\n\u0130mam Ahmed, Nesei ve \u0130bn Hibban, Ebu Zer’den \u015f\u00f6yle naklederler: “Mescidde Rasulullah’\u0131n yan\u0131ndayd\u0131m \u015f\u00f6yle buyurdu: ‘Ya Ebu Zer, namaz k\u0131ld\u0131n m\u0131?’ Ben ‘Hay\u0131r’, dedim. Rasulullah: ‘Kalk ve namaz k\u0131l’, buyurdu. Kalkt\u0131m, namaz k\u0131ld\u0131m ve tekrar yan\u0131na oturdum. Rasulullah: ‘Ya Ebu Zer, insan ve cin \u015feytanlar\u0131n\u0131n \u015ferrinden Allah’a s\u0131\u011f\u0131n’, dedi. Ben: ‘Ya Rasulullah, insanlardan da \u015feytan olur mu?’ dedim. Rasulullah: ‘Evet’, dedi.”
\nNAS SURES\u0130N\u0130N SONU<\/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(Celle Celaluhu)\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun. 1- De ki: \u0130nsanlar\u0131n Rabbine s\u0131\u011f\u0131n\u0131r\u0131m, 2- \u0130nsanlar\u0131n malikine, 3- \u0130nsanlar\u0131n (ger\u00e7ek) ilah\u0131na;(1) 4- ‘Sincice kalplere vesvese ve ku\u015fku d\u00fc\u015f\u00fcr\u00fcp duran’ vesvesecinin \u015ferrinden. 5- Ki o, […]<\/p>\n","protected":false},"author":13,"featured_media":32313,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"\n