<\/p>\n\n\n\n

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

<\/p>\n\n\n\n

1 Yoo, andolsun k\u0131y\u00e0met g\u00fcn\u00fcne.<\/em><\/strong><\/p>\n\n\n\n

2- Yoo andolsun, \u00f6z\u00fcn\u00fc ele\u015ftiren,\nkendini k\u0131nayan nefse.<\/em><\/strong><\/p>\n\n\n\n

3- \u0130nsan, kemiklerini biraraya\ntoplayamay\u0131z m\u0131 san\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

4- Hay\u0131r, onun parmak u\u00e7lar\u0131n\u0131 bile\nyeniden yap\u0131land\u0131rmaya g\u00fcc\u00fcm\u00fcz yeter.<\/em><\/strong><\/p>\n\n\n\n

5- Asl\u0131nda insan g\u00fcnahk\u00e2rl\u0131\u011f\u0131 \u00f6n\u00fcne,\ngelece\u011fine yaymak istiyor.<\/em><\/strong><\/p>\n\n\n\n

6- Bu y\u00fczden “K\u0131yamet g\u00fcn\u00fc ne\nzaman?” diye soruyor.<\/em><\/strong><\/p>\n\n\n\n

7- G\u00f6zler korkudan f\u0131ld\u0131r f\u0131ld\u0131r\nd\u00f6nd\u00fckleri zaman,<\/em><\/strong><\/p>\n\n\n\n

8- Ay karard\u0131\u011f\u0131 zaman,<\/em><\/strong><\/p>\n\n\n\n

9- G\u00fcne\u015f ile ay biraraya getirildi\u011fi\nzaman,<\/em><\/strong><\/p>\n\n\n\n

10- \u0130nsan o g\u00fcn “Nereye ka\u00e7mal\u0131? ”\nder.<\/em><\/strong><\/p>\n\n\n\n

11- Hay\u0131r hay\u0131r! S\u0131\u011f\u0131n\u0131lacak bir yer\nyok.<\/em><\/strong><\/p>\n\n\n\n

12- O g\u00fcn tek var\u0131lacak yer Rabbinin\nhuzurudur.<\/em><\/strong><\/p>\n\n\n\n

13- O g\u00fcn insan\u0131n gerek yap\u0131p \u00f6n\u00fcnden\ng\u00f6nderdi\u011fi, gerekse arkas\u0131nda izleri kalan t\u00fcm i\u015fleri kendisine bildirilir.<\/em><\/strong><\/p>\n\n\n\n

14- Asl\u0131nda insan kendi kendinin\ndenetleyicisidir.<\/em><\/strong><\/p>\n\n\n\n

15- Birtak\u0131m mazeretler ileri s\u00fcrse de.<\/em><\/strong><\/p>\n\n\n\n

Olumsuzluk edat\u0131n\u0131n arkas\u0131ndan gelen bu\npeki\u015ftirilmi\u015f yeminler normal, dolays\u0131z yeminlerden daha etkili, daha\nuyar\u0131c\u0131d\u0131rlar. Zaten bu ifadenin amac\u0131 da budur. Bu ama\u00e7 Kur’an’\u0131n ba\u015fka baz\u0131\nayetlerinde de tekrarlanan bu kendine \u00f6zg\u00fc \u00fcslup arac\u0131l\u0131\u011f\u0131 ile en g\u00fczel bi\u00e7imde\nger\u00e7ekle\u015ftiriliyor. Yeminlerin arkas\u0131ndan “k\u0131yamet”in ve “\u00f6z\u00fcn\u00fc\nele\u015ftiren nefs”in mahiyeti a\u00e7\u0131klan\u0131yor.<\/p>\n\n\n\n

Surenin ak\u0131\u015f\u0131 i\u00e7inde k\u0131yamet konusu s\u0131k s\u0131k\nkar\u015f\u0131m\u0131za \u00e7\u0131kacakt\u0131r. \u015eimdi “\u00f6z\u00fcn\u00fc ele\u015ftiren nefis” kavram\u0131n\u0131 ele\nalal\u0131m. Elimizde klasik tefsir bilginlerinin bu kavram hakk\u0131nda yapt\u0131klar\u0131\n\u00e7e\u015fitli yorumlar ve a\u00e7\u0131klamalar vard\u0131r.<\/p>\n\n\n\n

Mesela Hasan-\u0131 Basri bu konuda \u015fu a\u00e7\u0131klamay\u0131\nyap\u0131yor: “Vallahi, m\u00fcminin her zaman \u00f6z\u00fcn\u00fc ele\u015ftirdi\u011fini, nefsini\nk\u0131nad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrs\u00fcn. `\u015eu s\u00f6z\u00fc ne ama\u00e7la s\u00f6yledim? \u015eulokmay\u0131 ni\u00e7in\nyedim? i\u00e7imden ge\u00e7irdi\u011fim \u015fu d\u00fc\u015f\u00fcncenin amac\u0131 neydi?’ der s\u00fcrekli olarak.\nG\u00fcnahk\u00e2r kimse ise tutturdu\u011fu yolda ilerler, \u00f6z\u00fcn\u00fc ele\u015ftirmek hi\u00e7 akl\u0131na\ngelmez.” Yine Hasan-\u0131 Basri ba\u015fka bir a\u00e7\u0131klamas\u0131nda “K\u0131yamet g\u00fcn\u00fc\ng\u00f6ktekilerden (meleklerden) ve yery\u00fcz\u00fcndekilerden (insanlardan cinlerden)\nkendini k\u0131namayan bir tek ki\u015fi bile bulamazs\u0131n” diyor. \u0130krime bu kavram\u0131\na\u00e7\u0131klarken “insan `ke\u015fke \u015f\u00f6yle \u015f\u00f6yle yapsayd\u0131m’ diyerek kendini hem\niyilikleri konusunda hem k\u00f6t\u00fcl\u00fckleri konusunda k\u0131nar” diyor Said b. C\u00fcbeyr\nde buna yak\u0131n bir a\u00e7\u0131klama yap\u0131yor. Abdullah b. Abbas bu kavram hakk\u0131nda\n“Burada kendini k\u0131yas\u0131ya ele\u015ftiren nefis kastedilmi\u015ftir. `K\u0131yas\u0131ya\nele\u015ftirmeyi `k\u00f6t\u00fclemek, k\u0131namak’ anlam\u0131nda alg\u0131lamak gerekir” diyor. M\u00fccahid\nbu kavram\u0131 “Ka\u00e7\u0131r\u0131lan f\u0131rsatlar konusunda pi\u015fmanl\u0131k duyarak \u00f6z\u00fcn\u00fc\nele\u015ftiren nefis” bi\u00e7iminde yorumluyor. Katade “Kendini ele\u015ftiren\nnefisten maksat, g\u00fcnahk\u00e2r nefis’tir” diyor. ibn-i Cerir ise ayn\u0131 konuda\n\u015funlar\u0131 s\u00f6yl\u00fcyor: “B\u00fct\u00fcn bu g\u00f6r\u00fc\u015fler anlamca birbirine yak\u0131nd\u0131rlar.\nAyetten ilk bak\u0131\u015fta anlad\u0131\u011f\u0131m\u0131za g\u00f6re bu kavram `iyilikler konusunda da\nk\u00f6t\u00fcl\u00fckler konusunda da sahibini k\u0131nayan, ka\u00e7\u0131r\u0131lan f\u0131rsatlar i\u00e7in pi\u015fmanl\u0131k\nduyan nefis’ demektir.”<\/p>\n\n\n\n

Bize g\u00f6re bu a\u00e7\u0131klamalar\u0131n en doyurucusu, en\ntutarl\u0131s\u0131 Hasan-\u0131 Basri’nin a\u00e7\u0131klamas\u0131d\u0131r. Bilindi\u011fi gibi o “s\u00f6z\u00fcn\u00fc\nk\u0131nayan nefis” kavram\u0131n\u0131 \u015f\u00f6yle yorumlam\u0131\u015ft\u0131; “Vallahi, m\u00fcminin her\nzaman \u00f6z\u00fcn\u00fc ele\u015ftirdi\u011fini, nefsini k\u0131nad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrs\u00fcn. `\u015eu s\u00f6z\u00fc ne ama\u00e7la\ns\u00f6yledim?’ `\u015eu lokmay\u0131 ni\u00e7in yedim?’, `i\u00e7imden ge\u00e7irdi\u011fim \u015fu d\u00fc\u015f\u00fcncenin am\u00e2c\u0131\nnedir?’ der s\u00fcrekli olarak. G\u00fcnahk\u00e2r kimse ise tutturdu\u011fu yolda ilerler, \u00f6z\u00fcn\u00fc\nele\u015ftirmek hi\u00e7 akl\u0131na gelmez.”<\/p>\n\n\n\n

\u0130\u015fte Allah kat\u0131nda \u00fcst\u00fcn ve de\u011ferli nefis bu\n\u00f6z\u00fcn\u00fc ele\u015ftiren, uyan\u0131k, \u00e7ekingen, s\u0131k\u0131lgan, i\u00e7 konu\u015fmalarla kendini\ndenetleyen, hesaba \u00e7eken, \u00e7evresini g\u00f6zetleyen, arzular\u0131n\u0131n i\u00e7 y\u00fcz\u00fcn\u00fc\nbelirlemeye \u00f6zen g\u00f6steren, kendi kendini aldatmaktan ka\u00e7\u0131nan nefistir. Y\u00fcce\nAllah’\u0131n k\u0131yamet g\u00fcn\u00fc ile yanyana koyarak de\u011fer y\u00fckledi\u011fi nefis t\u00fcr\u00fc budur.\nBunun kar\u015f\u0131 kutbunda g\u00fcnaha batm\u0131\u015f nefis yer Al\u0131r. Bu g\u00fcnah i\u015flemekten\nka\u00e7\u0131nmayan, tutturdu\u011fu g\u00fcnahk\u00e2rl\u0131k yolunda \u0131srarla ilerleyen, Allah’\u0131n mesaj\u0131n\u0131\nyalanlayan, islam \u00e7a\u011fr\u0131s\u0131na s\u0131rt \u00e7eviren, \u00e7al\u0131m satarak yak\u0131nlar\u0131n\u0131n aras\u0131na\nd\u00f6nen, kendini hesaba \u00e7ekmeyen, k\u0131namayan, ele\u015ftirmeyen, umursamaz ve k\u00fcstah nefistir.<\/p>\n\n\n\n

Evet “Yoo, andolsun k\u0131yamet g\u00fcn\u00fcne;\nyoo, andolsun \u00f6z\u00fcn\u00fc ele\u015ftiren, kendini k\u0131nayan nefse” <\/strong>ki k\u0131yamet g\u00fcn\u00fc\nmutlaka ger\u00e7ekle\u015fecektir. Ayetlerin anlam\u0131, asl\u0131nda budur, ama nas\u0131l yemin\nedilirken olumsuzluk edat\u0131 ile s\u00f6ze ba\u015flayan dolayl\u0131 ifade bi\u00e7imi tercih\nedilmi\u015f ise \u00fczerine yemin edilen konu olan k\u0131yamet g\u00fcn\u00fcn\u00fcn kesinli\u011fi de a\u00e7\u0131k\na\u00e7\u0131k s\u00f6ylenmeyerek belirsiz b\u0131rak\u0131lm\u0131\u015ft\u0131r. Fakat K\u0131yamet g\u00fcn\u00fcn\u00fcn gelece\u011fi\nger\u00e7e\u011fi, bu uyar\u0131c\u0131 giri\u015fin arkas\u0131ndan sanki yeni bir konuya giriliyormu\u015f gibi\nba\u011f\u0131ms\u0131z bir bi\u00e7imde g\u00fcndeme getirilmi\u015ftir. Okuyal\u0131m:<\/p>\n\n\n\n

“\u0130nsan, kemiklerini biraraya\ntoplayamay\u0131z m\u0131 san\u0131yor? Hay\u0131r, onun parmak u\u00e7lar\u0131n\u0131 bile yeniden\nyap\u0131land\u0131rmaya g\u00fcc\u00fcm\u00fcz yeter.”<\/strong><\/p>\n\n\n\n

Yeniden dirili\u015f ger\u00e7e\u011fi konusunda m\u00fc\u015friklerin\nkafas\u0131n\u0131 en \u00e7ok kurcalayan mesele yere g\u00f6m\u00fclm\u00fc\u015f, \u00e7\u00fcr\u00fcm\u00fc\u015f, topra\u011fa kar\u0131\u015fm\u0131\u015f olan\ninsan kemiklerinin nas\u0131l biraraya getirilece\u011fi idi. Bunun olabilece\u011fini bir\nt\u00fcrl\u00fc ak\u0131llar\u0131 alm\u0131yordu. Bu g\u00fcn bile b\u00f6yle bir \u015feyi imkans\u0131z sanan, kafalar\u0131na\ns\u0131\u011fd\u0131ramayan kimseler vard\u0131r. \u0130\u015fte Kur’an bu ku\u015fkuyu, \u00e7\u00fcr\u00fcm\u00fc\u015f insan kemiklerinin\nbiraraya getirilemeyece\u011fine ili\u015fkin \u00f6n yarg\u0131y\u0131 zihinlerden silmeye \u00e7al\u0131\u015f\u0131yor bu\nolay\u0131n meydana gelece\u011fini kesinlikle dile getirerek “Hay\u0131r, onun parmak\nu\u00e7lar\u0131n\u0131 bile yeniden yap\u0131land\u0131rmaya g\u00fcc\u00fcm\u00fcz yeter” <\/strong>diyor.<\/p>\n\n\n\n

Ayetin orjinalinde ge\u00e7en “benan” s\u00f6zc\u00fc\u011f\u00fc\n“parmak u\u00e7lar\u0131” anlam\u0131na gelir. Ayet \u00e7\u00fcr\u00fcm\u00fc\u015f kemikleri biraraya\ngetirme i\u015fleminin kesinli\u011fini, bundan daha \u00fcst d\u00fczeyde, daha karma\u015f\u0131k bir\ni\u015flemin ger\u00e7ekle\u015ftirilece\u011fi ger\u00e7e\u011fine, yani parmak u\u00e7lar\u0131n\u0131 yeniden\nyap\u0131land\u0131rma, par\u00e7alar\u0131n\u0131 yerine koyup onlar\u0131 eski durumlar\u0131na getirme\ni\u015fleminin ger\u00e7ekle\u015ftirilece\u011fi ger\u00e7e\u011fine ba\u011fl\u0131yor. Bu kinayeli bir ifadedir.\nAnlatmak istedi\u011fi \u015fudur: \u0130nsan organizmas\u0131, en k\u00fc\u00e7\u00fck par\u00e7as\u0131na var\u0131ncaya kadar\neski b\u00fct\u00fcnl\u00fc\u011f\u00fc ile yeniden diriltilecektir; \u00f6yle ki, parmak u\u00e7lar\u0131 bile eksik\nb\u0131rak\u0131lmayacakt\u0131r; ayr\u0131ca organizman\u0131n hi\u00e7bir par\u00e7as\u0131n\u0131n yeri\nde\u011fi\u015ftirilmeyecek, d\u00fczenli bi\u00e7imde yeniden yap\u0131land\u0131r\u0131lacak; k\u00fc\u00e7\u00fck b\u00fcy\u00fck hi\u00e7bir\norgan ne ihmal edilecek ve ne bi\u00e7im de\u011fi\u015fikli\u011fine u\u011frat\u0131lacakt\u0131r.<\/p>\n\n\n\n

Burada bu peki\u015ftirilmi\u015f a\u00e7\u0131klama ile yetiniliyor.\nSurenin sonunda ilk yarat\u0131l\u0131\u015f ger\u00e7e\u011fine ili\u015fkin yeni bir kan\u0131tla\nkar\u015f\u0131la\u015faca\u011f\u0131z. Burada bu peki\u015ftirilmi\u015f a\u00e7\u0131klaman\u0131n arkas\u0131ndan bir de yeniden\ndirili\u015fe y\u00f6nelik ku\u015fkunun insan kemiklerinin biraraya getirilemeyece\u011fine\nili\u015fkin \u00f6n yarg\u0131n\u0131n psikolojik sebeplerine parmak bas\u0131l\u0131yor. Sebep \u015fu:\ninsano\u011flu k\u00f6t\u00fcl\u00fck yapmak istiyor, tutturdu\u011fu k\u00f6t\u00fc yolda ilerlemek istiyor, k\u00f6t\u00fc\nyoldaki ilerleyi\u015fini hi\u00e7bir \u015feyin engellememesini istiyor, hesap verme ve azaba\n\u00e7arpt\u0131r\u0131lma gibi yapt\u0131r\u0131mlar \u00f6n\u00fcne \u00e7\u0131kmas\u0131n istiyor, bundan dolay\u0131d\u0131r ki,\nyeniden dirilmeyi, k\u0131yamet g\u00fcn\u00fcn\u00fc zay\u0131f bir ihtimal olarak g\u00f6r\u00fcyor. Okuyoruz:<\/p>\n\n\n\n

“Asl\u0131nda insan g\u00fcnahk\u00e2rl\u0131\u011f\u0131 \u00f6n\u00fcne,\ngelece\u011fine yaymak istiyor. Bu y\u00fczden `k\u0131yamet g\u00fcn\u00fc ne zaman?’ diye\nsoruyor.”<\/strong><\/p>\n\n\n\n

Soruda uzun sesli bir soru edat\u0131 olan\n“eyyane” kullan\u0131l\u0131yor. Bu da soruyu soran\u0131n o g\u00fcn\u00fcn gelece\u011fine zay\u0131f\nbir ihtimal g\u00f6z\u00fc ile bakt\u0131\u011f\u0131n\u0131 kan\u0131tlar. Bu soru bi\u00e7imi ile insan\u0131n k\u00f6t\u00fcl\u00fck\nyapmaya ve g\u00fcnahk\u00e2rl\u0131\u011f\u0131 s\u00fcrd\u00fcrmeye ili\u015fkin arzusu aras\u0131nda s\u0131k\u0131 bir ba\u011flant\u0131\nvard\u0131r. Bu insan k\u00f6t\u00fc yolunda dolu-dizgin ilerlerken \u00f6n\u00fcne yeniden dirilme ve\nahiret hayaleti dikilsin istemiyor. Ahiret, k\u00f6t\u00fcl\u00fc\u011fe d\u00fc\u015fk\u00fcn nefsin dizgini,\ng\u00fcnah tutkunu kalbin engelidir. Bu y\u00fczden g\u00fcnahk\u00e2rl\u0131\u011f\u0131 s\u00fcrd\u00fcrmek isteyen insan\nbu engele yolundan kald\u0131rmaya, bu dizginden kurtulmaya kalk\u0131yor. Amac\u0131\nhesapla\u015fma g\u00fcn\u00fc endi\u015fesi ta\u015f\u0131madan k\u00f6t\u00fcl\u00fck ve g\u00fcnah i\u015flemeye devam etmektir.<\/p>\n\n\n\n

B\u00f6yle oldu\u011fu i\u00e7indir ki, k\u0131yamet g\u00fcn\u00fc ile\nalay eden, onun gelece\u011fini zay\u0131f bir ihtimal olarak g\u00f6ren bu soruya hemen ve\nbekletmeden, \u015fim\u015fek h\u0131z\u0131 ile cevap veriliyor. Bu h\u0131zl\u0131l\u0131k ve \u00e7abukluk hem\nkullan\u0131lan s\u00f6zc\u00fcklerin ses yap\u0131lar\u0131na hem de ifadenin mesaj \u00f6zelli\u011fine\nyans\u0131yor. \u00c7\u00fcnk\u00fc soruya bir k\u0131yamet sahnesi ile cevap veriliyor ve sahnede duyu\norganlar\u0131, duygular ve evrensel g\u00f6r\u00fcnt\u00fcler birlikte kar\u015f\u0131m\u0131za getiriliyor.\nOkuyal\u0131m:<\/p>\n\n\n\n

“G\u00f6zler korkudan f\u0131ld\u0131r f\u0131ld\u0131r\nd\u00f6nd\u00fckleri zaman<\/strong>, Ay karard\u0131\u011f\u0131\nzaman, G\u00fcne\u015f ile ay biraraya getirildi\u011fi zaman, \u0130nsan o g\u00fcn `Nereye ka\u00e7mal\u0131?’\nder.”<\/strong><\/p>\n\n\n\n

O g\u00fcn g\u00f6zler se\u011firir, yuvalar\u0131nda \u015fim\u015fek h\u0131z\u0131\nile bir o yana, bir bu yana d\u00f6nerler. Ay karar\u0131r, \u0131\u015f\u0131\u011f\u0131 kaybolur. Daha \u00f6nce\nayr\u0131 ayr\u0131 y\u00f6r\u00fcngelerde d\u00f6nen g\u00fcne\u015f ile ay biraraya gelir. B\u00f6ylece g\u00f6k cisimlerinin\no e\u015fsiz ve ince d\u00fczeni bozulmu\u015f olur. Bu korku ve panik i\u00e7inde pani\u011fe tutulan\ninsan “Nereye ka\u00e7mal\u0131?” diye sorar. Bu soru, onun duydu\u011fu deh\u015fetin ve\nkorkunun boyutlar\u0131n\u0131 ortaya koyar. Sanki her yan\u0131na bak\u0131yor ve sonunda \u00f6n\u00fcn\u00fcn\nkapal\u0131 oldu\u011funu, kapana s\u0131k\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyor gibi bir imaj canlan\u0131yor bu\nsoruda.<\/p>\n\n\n\n

O g\u00fcn bir s\u0131\u011f\u0131nak, bir koruyan bulunamaz.\nY\u00fcce Allah’\u0131n ezici pen\u00e7esinden ve yakaya yap\u0131\u015fmas\u0131ndan kurtulu\u015f yoktur.\nD\u00f6n\u00fclecek, durulacak tek yer O’nun huzurudur, ba\u015fka bir var\u0131lacak konaklanacak\nyer bulunamaz. Okuyal\u0131m:<\/p>\n\n\n\n

Hay\u0131r hay\u0131r!<\/strong> S\u0131\u011f\u0131n\u0131lacak bir yer yok<\/strong>.<\/p>\n\n\n\n

O g\u00fcn tek var\u0131lacak yer Rabbinin\nhuzurudur.”<\/strong><\/p>\n\n\n\n

\u0130nsan d\u00fcnyada hi\u00e7 hesaba \u00e7ekilmeden,\ndavran\u0131\u015flar\u0131na uygun kar\u015f\u0131l\u0131klar bi\u00e7ilmeden g\u00fcnah i\u015flemeye devam etmek isterdi\nya. O g\u00fcn bu arzuya yer yok. Tersine o g\u00fcn yapt\u0131klar\u0131n\u0131n bir bir hesab\u0131n\u0131\nverecek, unuttu\u011fu davran\u0131\u015flar\u0131 kendisine tatt\u0131r\u0131lacak; yapt\u0131klar\u0131 kendisine\nhat\u0131rlat\u0131ld\u0131ktan, hatta bunlar \u00f6n\u00fcne getirildikten sonra onlar\u0131n sorumluluklar\u0131\nile y\u00fczy\u00fcze getirilecektir. Okuyal\u0131m:<\/p>\n\n\n\n

“O g\u00fcn insan\u0131n gerek yap\u0131p \u00f6n\u00fcnden\ng\u00f6nderdi\u011fi, gerekse arkas\u0131nda izleri kalan t\u00fcm i\u015fleri kendisine bildirilir: <\/strong>‘<\/p>\n\n\n\n

Yani insan\u0131n hem \u00f6lmeden \u00f6nce i\u015fledi\u011fi b\u00fct\u00fcn\ndavran\u0131\u015flar, hem de bu davran\u0131\u015flar\u0131n \u00f6ld\u00fckten sonra geride kalan izleri -iyilik\nolsun, k\u00f6t\u00fcl\u00fck olsun- kendisine bildirilir. D\u00fcnyada iz b\u0131rakan baz\u0131 davran\u0131\u015f\nt\u00fcrleri vard\u0131r ki, bunlar hesapla\u015fma i\u015fleminin sonunda sahiplerinin puan\nhanelerine eklenirler.<\/p>\n\n\n\n

Bu s\u0131rada insan davran\u0131\u015flar\u0131na \u00e7e\u015fitli\nmazeretler, \u00e7e\u015fitli bahaneler g\u00f6sterebilir. Fakat bu mazeretlere kulak as\u0131lmaz.\n\u00c7\u00fcnk\u00fc insan ile nefsi aras\u0131nda s\u0131k\u0131 bir sorumluluk ba\u011f\u0131 \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fcr. insan,\nnefsini iyili\u011fe iletmekle, bu yolda ona rehberlik etmekle y\u00fck\u00fcml\u00fcd\u00fcr. Madem ki,\nbunun tersini yaparak onu k\u00f6t\u00fcl\u00fc\u011fe s\u00fcr\u00fcklemi\u015ftir, \u015fimdi onun y\u00fck\u00fcn\u00fc ta\u015f\u0131yacak,\nhatta onun aleyhine tan\u0131kl\u0131k yapacakt\u0131r. Okuyal\u0131m:<\/p>\n\n\n\n

“Asl\u0131nda insan kendi kendisinin\ndenetleyicisidir. Birtak\u0131m mazeretler ileri s\u00fcrse de.”<\/strong><\/p>\n\n\n\n

O g\u00fcne ili\u015fkin her \u015feyin h\u0131zl\u0131l\u0131\u011f\u0131 ve\nk\u0131sal\u0131\u011f\u0131 g\u00f6z\u00fcm\u00fczden ka\u00e7m\u0131yor. Ayetler, duraklar, m\u00fczi\u011fin havas\u0131 ve ritmi,\ng\u00f6zlerimizin \u00f6n\u00fcnde y\u0131ld\u0131r\u0131m h\u0131z\u0131 ile ak\u0131p giden g\u00f6r\u00fcnt\u00fcler, hatta hesapla\u015fma\ni\u015flemi bile son derece \u00e7abuk ve k\u0131sad\u0131r; “O g\u00fcn insan\u0131n gerek yap\u0131p\n\u00f6n\u00fcnden g\u00f6nderdi\u011fi, gerekse arkas\u0131nda izleri kalan t\u00fcm i\u015fleri kendisine\nbildirilir.” <\/strong>\u0130\u015fte b\u00f6yle, son derece \u00e7abuk ve \u00f6zet olarak. Bu \u00e7abukluk\nya\u015fama s\u00fcrelerini uzun bularak yapay bir sab\u0131rs\u0131zl\u0131k g\u00f6steren ve asl\u0131nda\nhesapla\u015fma g\u00fcn\u00fcn\u00fc hafife alan k\u00e2firlerin tutumlar\u0131na uygun d\u00fc\u015fen bir\nkar\u015f\u0131l\u0131kt\u0131r.<\/p>\n\n\n\n

Bunun arkas\u0131ndan Peygamberimize vahiy ve Kur’an’\u0131 alg\u0131lama konusunda \u00f6zel direktif niteli\u011findeki d\u00f6rt ayete s\u0131ra geliyor. Okuyal\u0131m:<\/p>\n\n\n\n

<\/p>\n\n\n\n

ELHAMDUL\u0130LLAH\u0130RABB\u0130LALEM\u0130N<\/strong><\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M 1 Yoo, andolsun k\u0131y\u00e0met g\u00fcn\u00fcne. 2- Yoo andolsun, \u00f6z\u00fcn\u00fc ele\u015ftiren, kendini k\u0131nayan nefse. 3- \u0130nsan, kemiklerini biraraya toplayamay\u0131z m\u0131 san\u0131yor? 4- Hay\u0131r, onun parmak u\u00e7lar\u0131n\u0131 bile yeniden yap\u0131land\u0131rmaya g\u00fcc\u00fcm\u00fcz yeter. 5- Asl\u0131nda insan g\u00fcnahk\u00e2rl\u0131\u011f\u0131 \u00f6n\u00fcne, gelece\u011fine yaymak istiyor. 6- Bu y\u00fczden “K\u0131yamet g\u00fcn\u00fc ne zaman?” diye soruyor. 7- G\u00f6zler korkudan f\u0131ld\u0131r f\u0131ld\u0131r d\u00f6nd\u00fckleri zaman, […]<\/p>\n","protected":false},"author":13,"featured_media":4777,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[251],"tags":[],"yoast_head":"\n