B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/p>\n <\/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.<\/p>\n \u00d6NS\u00d6Z<\/strong><\/p>\n Hz. Adem (as)\u2019 dan g\u00fcn\u00fcm\u00fcze kadar Tevhid ve \u015eirk sava\u015f\u0131 devam etmektedir. K\u0131yamete kadar da devam edecektir. Her ikisi de bir inan\u00e7 sistemidir ve birbirine tamamen z\u0131tt\u0131r. Her ikisinin de inan\u00e7 esaslar\u0131nda birbirlerini reddetmek vard\u0131r. Ki bu ba\u015fta gelen esaslardand\u0131r. Yani Tevhidin ilk \u015fart\u0131 \u015firki reddetmektir. Nitekim<\/p>\n \u00a0<\/strong><\/p>\n \u201c\u2026kim ta\u011futu ink\u00e2r eder, Allah\u2019a iman ederse\u2026\u201d(Bakara\/256)<\/strong><\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere \u00f6nce ink\u00e2r sonra ise tasdik gelmektedir. Zira Kelime-i Tevhid \u2019de de durum ayn\u0131d\u0131r. \u201cLA \u0130LAHE illallah\u201d kelimesinde ink\u00e2r(red) ba\u015fta gelmi\u015ftir. \u0130man\u0131n ilk ad\u0131m\u0131 olan \u015eirki reddetmek baz\u0131 \u015fartlar\u0131n yerine gelmesiyle m\u00fcmk\u00fcnd\u00fcr. O \u015fartlar\u0131n ba\u015f\u0131n\u0131 ise \u201c\u015firkin ne oldu\u011funu bilmek\u201d al\u0131r. Bilmedi\u011fimiz bir \u015feye d\u00fc\u015fman olmak ve onu ink\u00e2r etmek imk\u00e2ns\u0131zd\u0131r. Tabii ki \u015firkin tan\u0131m\u0131 ve i\u00e7eri\u011fi Kur\u2019an\u2019dan \u00f6\u011frenilmelidir. \u00c7\u00fcnk\u00fc \u015eirk akidesinin mimarlar\u0131 \u015firkin do\u011fru tan\u0131nmas\u0131na engel olmak i\u00e7in olan g\u00fc\u00e7leriyle \u00e7al\u0131\u015f\u0131rlar. \u015eirk, bug\u00fcn \u00e7a\u011fda\u015fl\u0131k, ilericilik olarak tan\u0131t\u0131lmaktad\u0131r. Hatta \u015firkin, \u0130slam diye tan\u0131t\u0131ld\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir.<\/p>\n M\u00fc\u015frik topluma ait \u00f6zelliklerin kendini \u0130slam\u2019a nispet edenlerde g\u00f6z\u00fckmesi ve buna benzer sapk\u0131nl\u0131klar bizi bu \u00e7al\u0131\u015fmay\u0131 yapmaya itmi\u015ftir. M\u00fc\u015frik toplumun akidesinin \u0130slam diye bilindi\u011fini ve \u0130slam\u2019\u0131n \u00f6z\u00fcn\u00fcn unutuldu\u011funu ispatlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m bu eserde, \u015firkin \u00e7a\u011fda\u015f yans\u0131malar\u0131n\u0131 ve \u015firk akidesine ait inan\u00e7 esaslar\u0131n\u0131 g\u00fcncelleyerek siz okuyucular\u0131n idrakine sunmaya \u00e7al\u0131\u015ft\u0131m. \u00c7al\u0131\u015fma bizden Tevfik Allah\u2019tand\u0131r.<\/p>\n 2 Ramazan 1440 (7 May\u0131s 2019)<\/strong><\/p>\n <\/p>\n B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM<\/strong><\/p>\n \u015e\u0130RK<\/strong><\/p>\n Yery\u00fcz\u00fcnde, \u00c2demo\u011fullar\u0131 i\u00e7in en tehlikeli durum \u015firk hastal\u0131\u011f\u0131d\u0131r. \u015eirk hastal\u0131\u011f\u0131, insan i\u00e7in Allah\u2019tan ba\u015fkas\u0131n\u0131 ilah edinmek gibi b\u00fcy\u00fck sap\u0131kl\u0131klara neden olan bir vak\u0131ad\u0131r. K\u0131saca bu vak\u0131a \u00c2lemlerin Rabbi olan Allah\u2019\u0131n g\u00fc\u00e7 ve kudretinin yetkilerine m\u00fcdahale etmektir. \u00c2demo\u011flunun g\u00f6nderili\u015f gayesine g\u00f6re ya\u015fayabilmesi i\u00e7in bu \u015firk vak\u0131as\u0131ndan bir an \u00f6nce kurtulmas\u0131 \u015fartt\u0131r.<\/p>\n \u015eirk kelime olarak, “\u015ee-ri-ke” fiilinin masdar\u0131, ortak olma demektir. Din\u00ee anlamda \u015firk, Allah’a e\u015f ve ortak ko\u015fma manas\u0131na gelir. Bu fiilin d\u00f6rt harfli “if’\u00e2l” bab\u0131ndaki \u015fekli “e\u015frake”dir ve ortak tan\u0131ma, ortak ko\u015fma demektir. Bu bab\u0131n ismi faili olan “m\u00fc\u015frik” de, ortak ko\u015fand\u0131r. \u015eirket ister maddi ister manevi olsun, bir \u015feyin iki ve daha fazla ki\u015fiye ait olmas\u0131 demektir.[1]<\/a><\/p>\n \u0130slami \u0131st\u0131lahta \u015firk, Allahu Te\u00e2l\u00e2\u2019ya inanmakla birlikte kuvvet ve kudrette O\u2019na denk ba\u015fka ilahlar\u0131 da tan\u0131makt\u0131r. F\u0131k\u0131hta ehli kitap ta d\u00e2hil m\u00fcminlerin d\u0131\u015f\u0131nda her t\u00fcrl\u00fc akaid k\u00fcf\u00fcrd\u00fcr.[2]<\/a><\/p>\n \u00a0<\/strong><\/p>\n \u00a0<\/strong><\/p>\n \u015eirkin \u00c7a\u011fda\u015f Yans\u0131malar\u0131<\/strong><\/p>\n \u015eirk, Allah\u2019a ait \u00f6zellikleri bir anlamda gasp etmek ve onlar\u0131 hak etmeyenlere vermektir. Haddi a\u015fan insanlar veya akl\u0131n\u0131 iyi kullanmayanlar, Allah\u2019\u0131n Rabli\u011fini, melikli\u011fini, il\u00e2hl\u0131\u011f\u0131n\u0131, h\u00e2kimiyetini gasp ederler. B\u00fct\u00fcn bu il\u00e2h\u00ee \u00f6zellikleri baz\u0131 \u015feylere, insanlara veya birtak\u0131m g\u00fc\u00e7lere verirler. Sonra da onlar\u0131n \u00f6n\u00fcnde \u015f\u00f6yle veya b\u00f6yle boyun e\u011ferler, onlara mutlak anlamda itaat ederler. \u0130nsanlar\u0131n \u015firk i\u00e7inde olmas\u0131 Allah\u2019\u0131n Rabli\u011fine zarar vermez. \u0130nsan, kendi aleyhine olarak \u015firke yuvarlan\u0131r. Ancak, \u015firkin zarar\u0131 sadece m\u00fc\u015frikle s\u0131n\u0131rl\u0131 kalmaz, topluma da yay\u0131l\u0131r.\u00a0 \u015eirkin ve m\u00fc\u015friklerin g\u00fc\u00e7l\u00fc oldu\u011fu yerlerde fesat yayg\u0131nla\u015f\u0131r, hayat\u0131n huzuru bozulur. Allah\u2019tan ba\u015fka yarat\u0131c\u0131, \u00f6ld\u00fcr\u00fcc\u00fc, mutlak tasarruf sahibi, s\u0131n\u0131rs\u0131z g\u00fc\u00e7 sahibi, sevilen ve ibadet eder gibi itaat edilen, h\u00fckm\u00fcne \u2013Allah\u2019\u0131n h\u00fck\u00fcmlerine ayk\u0131r\u0131 olarak- boyun e\u011filen her \u015fey, \u015firke g\u00f6t\u00fcren sahte ilahlard\u0131r. \u015eirk i\u00e7inde olanlar, \u015f\u00fcphesiz toplum i\u00e7inde, tabiatta ve insan ili\u015fkilerinde dengeyi bozarlar. H\u00e2lbuki Tevhid bu hayat\u00ee dengeyi kurmak ve korumak i\u00e7in g\u00f6nderilmi\u015ftir. Dikkat edilirse \u00c2lemlerin Rabbi olan Allah (cc) hayat rehberimizde bizlere \u015f\u00f6yle buyurmaktad\u0131r;<\/p>\n <\/p>\n \u201cDikkat edin! Yaratmak ta h\u00fckmetmek te (emretmek) Allah\u2019a mahsustur.\u201d(Araf\/54)<\/strong><\/p>\n \u015eirke d\u00fc\u015fenler \u00e7o\u011fu zaman \u201cAllah (cc) evreni \u015fu kadar ortakla, yard\u0131mc\u0131 ile idare ediyor\u201d demiyorlar. Onlar, yapt\u0131klar\u0131n\u0131n \u015firk oldu\u011funu \u00e7o\u011funlukla kabul bile etmezler. Hatta bir\u00e7o\u011fu \u0130sl\u00e2m\u2019a ve Kur\u2019an\u2019a sayg\u0131 duyduklar\u0131n\u0131 dahi s\u00f6ylerler. Ancak, \u015firk ko\u015fmaktan maksat, Allah\u2019\u0131n evren \u00fczerindeki h\u00e2kimiyetini tan\u0131mamak, O\u2019nun h\u00fck\u00fcmlerini reddetmek ve O\u2019na Rabli\u011finde ortaklar kabul etmek, \u00f6yle inanmakt\u0131r. Dolays\u0131yla hayata ait h\u00fck\u00fcmleri, il\u00e2h\u00ee \u00f6l\u00e7\u00fcleri Allah\u2019tan almamak, kullu\u011fu, mutlak itaati ba\u015fka sahte il\u00e2hlara yapmakt\u0131r.<\/p>\n <\/p>\n \u201cOnlar\u0131n \u00e7o\u011fu \u015firk ko\u015fmadan Allah\u2019a iman etmezler.\u201d(Yusuf\/106)<\/strong><\/p>\n Bu anlamda \u00e7a\u011f\u0131m\u0131zda yepyeni \u015firk \u00f6rnekleri geli\u015fmi\u015ftir. Eskiden g\u00f6r\u00fclen \u015firk \u00e7e\u015fitlerine yenileri de ilave olmu\u015ftur. Art\u0131k atalar dini, eskiden beri devam eden put\u00e7uluk, falc\u0131l\u0131k, kurtar\u0131c\u0131 liderlik, siyasal g\u00fc\u00e7ler, mezarda yatan \u00f6l\u00fcler, spor kul\u00fcpleri, ikon (put) haline getirilen sevgililer, her bir \u015feyi taklit edilen sanat\u00e7\u0131lar, d\u00fcnya \u00e7\u0131karlar\u0131, makamlar, heykeller ve \u00f6l\u00fcml\u00fc ki\u015filer birer \u015firk arac\u0131 haline getirilmi\u015ftir. Allah\u2019a inand\u0131\u011f\u0131n\u0131 s\u00f6yleyen niceleri, O\u2019nun Rabli\u011fini g\u00f6klere g\u00f6nderirken, O\u2019nun yaln\u0131zca g\u00f6klere kar\u0131\u015fmas\u0131n\u0131 isterken, kendi hayat\u0131na ve toplum hayat\u0131na ba\u015fkalar\u0131n\u0131n ilkelerini daha uygun g\u00f6rmekte, Allah\u2019\u0131n peygamber arac\u0131l\u0131\u011f\u0131yla g\u00f6nderdi\u011fi \u00f6l\u00e7\u00fcye ald\u0131r\u0131\u015f etmemektedirler. Bir ki\u015finin veya bir siyasal g\u00fcc\u00fcn ilkelerini Allah\u2019\u0131n h\u00fck\u00fcmlerinin \u00f6n\u00fcne getirebilmektedirler. \u00c7ok \u00fcst\u00fcn sand\u0131klar\u0131 birtak\u0131m ki\u015filere ve \u015feylere Allah\u2019tan ve O\u2019nun h\u00fck\u00fcmlerinden daha fazla de\u011fer vermektedirler. \u0130sl\u00e2m, insan\u0131n bu sap\u0131kl\u0131ktan kurtulup Tevhid ile hayat bulmas\u0131n\u0131 istiyor. Allah\u2019\u0131 birlemek ve yaln\u0131zca O\u2019na kulluk yapmak \u00fczere yarat\u0131lan insan\u0131n f\u0131trat\u0131na uygun olan da budur. \u0130nsana d\u00fc\u015fen, Kur\u2019an\u2019\u0131n;<\/p>\n <\/p>\n \u201cDe ki O Allah tektir. O\u2019nun e\u015fi ve benzeri yoktur. Do\u011fmam\u0131\u015f, do\u011furulmam\u0131\u015ft\u0131r. Hi\u00e7 bir \u015fey O\u2019na denk\/e\u015f de\u011fildir.\u201d (\u0130hl\u00e2s\/ 1-4)<\/strong><\/p>\n Ger\u00e7e\u011fine teslim olmak ve gere\u011fini yapmakt\u0131r.[3]<\/a><\/p>\n \u015eirk i\u00e7timai(toplumsal) nizam\u0131n i\u00e7erisinde siyasal ve sosyal alanlar\u0131yla tam bir hayat zindan\u0131d\u0131r. \u015eirke bula\u015fan hayatlar da\u011f\u0131lmaya, par\u00e7alanmaya ve sonu\u00e7 itibari ile yok olmaya mahk\u00fbmdur. \u015eirk kullu\u011fun 3 ana b\u00f6l\u00fcm\u00fcnde de bir yok olu\u015ftur. \u015eirk h\u00e2kimiyetin kay\u0131ts\u0131z ve \u015farts\u0131z Allah\u2019\u0131nd\u0131r d\u00fcsturuna yani tevhide ba\u015fkald\u0131r\u0131d\u0131r. Farkl\u0131 bir ifade ile kanunlar \u00e7\u0131kart\u0131p Allah azze ve celle \u2019ye ait olan emretme yetkisinde O cc \u2019ya ortaklar tayin etme katliam\u0131d\u0131r. \u015eirke bula\u015fan m\u00fc\u015friklerde yery\u00fcz\u00fcn\u00fcn, seman\u0131n ve insanlar\u0131n hayat\u0131 konusunda y\u00f6netme yetkisini Allah cc\u2019dan ba\u015fka birilerine yetkiyi verenlerdir. B\u00f6yle bir hayat alan\u0131n\u0131 kendi elinde oldu\u011funu s\u00f6yleyen ise kendisini putla\u015ft\u0131rm\u0131\u015f demektir. K\u0131sacas\u0131 insanl\u0131\u011f\u0131n y\u00f6netimi Allah azze ve celle \u2018ye aittir. \u00c7\u00fcnk\u00fc onu yoktan var eden O \u2019dur. Onlar\u0131n ayak bast\u0131\u011f\u0131 topra\u011f\u0131 ve alt\u0131ndakileri, vatanlar\u0131n\u0131 O yaratm\u0131\u015ft\u0131r. Onlar\u0131nda nas\u0131l y\u00f6netilece\u011fi noktas\u0131nda kanunlar\u0131da o indirmi\u015ftir. Allah cc\u2019dan ba\u015fka varl\u0131klara bu yetkileri veren kimse Allah cc ortak ko\u015fmu\u015f ve m\u00fc\u015friklerden olmu\u015f olur. Yani y\u00f6netimi Allah cc\u2019dan bir ba\u015fkas\u0131na, yaratandan al\u0131p yarat\u0131lm\u0131\u015f olan varl\u0131\u011fa yetkiyi vermek olur ki oda ilahla\u015ft\u0131r\u0131lm\u0131\u015f olur yetkiyi verende m\u00fc\u015frik olmu\u015f olur. \u00c7\u00fcnk\u00fc \u015firk Allah cc \u2019nun indirmi\u015f oldu\u011fu \u0130slam nizam\u0131n\u0131n bir tak\u0131m nizamlarla e\u015fit g\u00f6r\u00fclmesidir. Yani haram ve helal hudutlar\u0131n\u0131 tayin etme hususunda Allah azze ve celle \u2018ye denk tutmak demektir. \u015eunun fark\u0131nda olmak gerekir ki yasak koyma helal ve haram k\u0131lma emretme, egemenlik ve kanun koyma yetkisi Allah cc\u2019dan bir ba\u015fkas\u0131na vermek itikad\u0131 bozar. Allah cc hayat rehberimizde \u015f\u00f6yle buyuruyor;<\/p>\n <\/p>\n \u201cH\u00e2kimiyet yaln\u0131z Allah\u2019\u0131n elindedir\u201d (Enam 57)<\/strong><\/p>\n \u201cHaberiniz olsun ki yaratmakta emretmekte Allah\u2019\u0131n tek elindedir\u201d(Araf 54)<\/strong><\/p>\n \u201cOnlar Allah\u2019\u0131 b\u0131rak\u0131p hahamlar\u0131n\u0131, rahiplerini ve birde Meryem o\u011flu Mesihi rabler edindiler\u2026(Tevbe 31)<\/strong><\/p>\n Bu ayeti kerimelerden de anla\u015f\u0131laca\u011f\u0131 \u00fczere demokrasi, laiklik vb. gibi y\u00f6netim bi\u00e7imlerini kabul etmek inanc\u0131 bozar. Demokrasi toplumun se\u00e7imi ile gelen bir meclis veya ba\u015fka bir\u00e7ok dalla temsil edilen \u00e7o\u011funlu\u011fun s\u00f6z\u00fcn\u00fcn son s\u00f6z olarak kabul edildi\u011fi y\u00f6netim bi\u00e7imidir. Bu y\u00f6netim ve onun yerini tutan kurum ve kurulu\u015flar herhangi bir \u015farta ve kayda ba\u011fl\u0131 olmaks\u0131z\u0131n ya\u015fanan \u00fclkede anayasa yetkilerini diledi\u011fi gibi kullanarak kanun koyma yetkisine sahip olanlard\u0131r. Anayasa dedi\u011fimiz mercii ba\u015fka hi\u00e7bir merciinin emrinde kalmaks\u0131z\u0131n kendi g\u00f6r\u00fc\u015f ve d\u00fc\u015f\u00fcncelerini ortaya koyan \u00e7o\u011funluk taraf\u0131ndan belirlenir. \u00a0\u00a0Bu tarz sistemler helal ve haram hudutlar\u0131n\u0131, kanun koyma yetkilerini direk olarak insanlara vermektedir ki buda ortak ko\u015fmakt\u0131r.<\/p>\n \u201c\u0130slam\u2019a g\u00f6re yasama yetkisini Allah\u2019\u0131n egemenli\u011finden \u00e7\u0131kararak sermayedar s\u0131n\u0131f, orta s\u0131n\u0131f veya alt s\u0131n\u0131f gibi bir sosyal s\u0131n\u0131f\u0131n tek eline vermek yahut bir partiye ya da o partinin y\u00f6netim kuruluna devretmek yahut da ayn\u0131 yetkiyi ister dini, ister siyasi, bir ki\u015fiye tan\u0131mak ta \u015firktir. Herhangi bir kimsenin peygamberimiz arac\u0131l\u0131\u011f\u0131 ile Allah taraf\u0131ndan b\u00f6yle bir yetkiyle donat\u0131lm\u0131\u015f oldu\u011funu ve bu kimsenin ferdi y\u00fck\u00fcml\u00fcl\u00fcklerden soyutlanm\u0131\u015f bulundu\u011funu kabul etmekte ayn\u0131 t\u00fcrden bir \u015firktir.\u201d[4]<\/a><\/p>\n \u015eirk bilindi\u011fi \u00fczere Allah cc ait olan s\u0131fatlar\u0131n\u0131 ba\u015fka varl\u0131klara da y\u00fcklemek demektir. \u0130slam Dininde \u015eari 2\u2019dir. Yani \u015feriat tayin eden Allah ve Resul\u00fcd\u00fcr. \u015eeriat insanlar\u0131n arz \u00fczerinde ya\u015far iken onlar\u0131n inan\u00e7, amel ve toplumsal alanlar\u0131nda ceza, ukubat, muamelat gibi konularda kendisine uyacaklar\u0131 \u00f6l\u00e7\u00fcler ve kanunlard\u0131r. \u015eari ayn\u0131 zamanda herhangi bir konuda helal(serbest), haram(yasak) belirleme yetkisine haiz olan demektir. Fakat Allah cc resul\u00fcne dahi bu konuda kendi nefsinden s\u00f6z s\u00f6yleme ve uygulama yetkisi vermemi\u015ftir. Yani Hz. Muhammed(Sas)\u2019in herhangi bir konuda haram veya helalli\u011fine dair vermi\u015f oldu\u011fu haberler de ancak Allah azze ve celle\u2019nin kendisine vahiy etmi\u015f olduklar\u0131d\u0131r ki Kuran\u2019\u0131 Kerimde \u015f\u00f6yle buyurulmaktad\u0131r;<\/p>\n \u201cO, hevadan (kendi istek, d\u00fc\u015f\u00fcnce ve tutkular\u0131na g\u00f6re) konu\u015fmaz. O (s\u00f6yledikleri) yaln\u0131zca vahyolunmakta olan bir vahiydir.\u201d (Necm 3-4)<\/strong><\/p>\n Kuran insano\u011flunun akl\u0131n\u0131 muhatap alan bir kitapt\u0131r. Dolay\u0131s\u0131yla peygamberin de dahi uymakla emrolundu\u011fu bir \u015feriat hakk\u0131nda, kullar\u0131n, ha\u015fa ba\u015fka birisini veya birilerini bu makamda g\u00f6rmeleri ak\u0131ls\u0131zl\u0131ktan ba\u015fka bir \u015fey de\u011fildir.<\/p>\n \u201c(Yahudiler) Allah’\u0131 b\u0131rak\u0131p, hahamlar\u0131n\u0131; (Hristiyanlar ise) rahiplerini ve Meryem o\u011flu Mesih’i rab edindiler. Oysa bunlar da ancak, bir olan Allah’a ibadet etmekle emrolunmu\u015flard\u0131. O’ndan ba\u015fka hi\u00e7bir il\u00e2h yoktur. O, onlar\u0131n ortak ko\u015ftuklar\u0131 her \u015feyden uzakt\u0131r.\u201d(Tevbe 31)<\/strong><\/p>\n M\u00fcfessir \u0130bn Kesir(Rha) Bu ayetin izah\u0131nda \u015fu a\u00e7\u0131klamaya yer vermi\u015ftir; Onlar Allah\u2019\u0131n helal ve haram k\u0131ld\u0131\u011f\u0131na tabi olmad\u0131lar. Hahamlar\u0131n ve rahiplerin kendileri i\u00e7in \u015feriat k\u0131ld\u0131klar\u0131 helal ve haramlara uydular.[5]<\/a> Bunlardan anla\u015f\u0131l\u0131yor ki herhangi bir varl\u0131\u011fa Allah, Rab ismi verilmese, fakat din tamamen (veya k\u0131smen) onun veya onlar\u0131n eline teslim edilse Kuran nazar\u0131nda o varl\u0131k veya varl\u0131klar sahte ilah, bunu b\u00f6yle kabul edenler de m\u00fc\u015frik say\u0131l\u0131rlar.[6]<\/a><\/p>\n Usul\u2019\u00fc tefsirde bir kaide vard\u0131r ki \u201cSebebin hususiyeti h\u00fckm\u00fcn umumiyetine mani de\u011fildir.\u201d Yani Kuran\u2019\u0131 Kerimde bir olaya binaen indirilen ayet ve ayetler sadece o d\u00f6nemde indirilen konu ile alakal\u0131 ya da o konuyu ba\u011flay\u0131c\u0131 de\u011fil k\u0131yamete kadar gelecek zaman dilimi i\u00e7erisinde O ayetin \u00e7er\u00e7evesinde bulunan di\u011fer olaylarla da alakal\u0131d\u0131r. Yani her kim ki Allah\u2019\u0131n kitab\u0131ndaki bir harama helal, bir helali de haram addederse ve insanlarda bu kimselere uyarsa O ki\u015fileri ve varl\u0131klar\u0131 putla\u015ft\u0131rm\u0131\u015f veyahut ayetin ifadesi ile rab edinmi\u015f olur. Bu kimselerin isim, cisim veya makamlar\u0131nda herhangi bir farkl\u0131l\u0131k ta yoktur. Yani makam\u0131 \u015eeyh, \u00f6nder, \u00fcstat, hoca ya da abi, reis gibi isimlerin aras\u0131nda fark yoktur. Kuran\u2019\u0131 Kerime dikkat ederseniz isimler hakk\u0131nda de\u011fil ya\u015fanan olay ve meseleler hakk\u0131ndaki kesin delili sunar ve o hal \u00e7er\u00e7evesinde kim varsa oda onlardand\u0131r diyerek a\u00e7\u0131k bir ifade ile ki\u015filere teredd\u00fcts\u00fcz ve \u015f\u00fcpheden uzak bir yola sevkeder. \u0130\u015fte yukar\u0131da ki ayetin ifadesi de ayn\u0131 a\u00e7\u0131kl\u0131ktad\u0131r. Fakat Tevhid ve \u015firk hakk\u0131ndaki cehalet, \u015firk toplumunun ortaya \u00e7\u0131kmas\u0131na sebep olmu\u015ftur.<\/p>\n \u015e\u0130RK ZUL\u00dcMD\u00dcR: <\/strong>K\u00fcf\u00fcr, iman\u0131n z\u0131dd\u0131 oldu\u011fu gibi, \u015firkte tevhidin z\u0131dd\u0131d\u0131r. K\u00e2inat\u0131n d\u00fczeni, evrenin mekanizmas\u0131 ve f\u0131trat\u0131n yap\u0131s\u0131 tevhidi hayk\u0131rmakla beraber bu ger\u00e7e\u011fin z\u0131dd\u0131na ya\u015fayanlar kendi f\u0131tratlar\u0131n\u0131n ve yarat\u0131l\u0131\u015flar\u0131n\u0131n aksini ya\u015fant\u0131lar\u0131na aksettirmi\u015f olurlar. Bu durumda ya\u015famaya \u00e7al\u0131\u015fan ki\u015finin misali karada ya\u015famaya \u00e7al\u0131\u015fan bal\u0131k ve denizde ya\u015famaya \u00e7al\u0131\u015fan ku\u015f gibidir. Devaml\u0131 surette kendileri ile \u00e7eli\u015fki halindedirler. Ayeti Kerime\u2019de Allah cc \u015f\u00f6yle buyurmaktad\u0131r;<\/p>\n \u201cHi\u00e7 \u015f\u00fcphe yok ki \u015firk b\u00fcy\u00fck bir zul\u00fcmd\u00fcr.\u201d (Lokman 13) <\/strong><\/p>\n Ayeti Kerimenin tefsirinde Mevdudi(Rah)\u2019in veciz izah\u0131, g\u00fcn\u00fcm\u00fczdeki bu ac\u0131 tabloyu g\u00f6zler \u00f6n\u00fcne sermektedir;<\/p>\n “Zul\u00fcm” bir kimseyi hakk\u0131ndan mahrum etmek ve adaletsizce davranmakt\u0131r. \u015eirk b\u00fcy\u00fck bir zul\u00fcmd\u00fcr. \u00c7\u00fcnk\u00fc insan yarat\u0131c\u0131s\u0131, r\u0131z\u0131k ve nimet verenine, yarad\u0131l\u0131\u015f\u0131, r\u0131z\u0131klan\u0131\u015f\u0131 ve bu d\u00fcnyada ho\u015fland\u0131\u011f\u0131 \u015feylerle nimetleni\u015finde hi\u00e7bir katk\u0131s\u0131 ve ortakl\u0131\u011f\u0131 bulunmayan varl\u0131klar\u0131 ortak ko\u015fmaktad\u0131r. Bundan daha b\u00fcy\u00fck bir adaletsizlik olamaz. \u0130nsan\u0131n yaln\u0131zca Allah’a tapmas\u0131, Yarat\u0131c\u0131 \u2018n\u0131n insan \u00fczerindeki hakk\u0131d\u0131r. Fakat m\u00fc\u015frik, ba\u015fkalar\u0131na tapmakta ve Allah’\u0131n bu hakk\u0131n\u0131 \u00e7i\u011fnemektedir. Dahas\u0131 o, Allah’tan ba\u015fkas\u0131na taparken yapt\u0131\u011f\u0131 her i\u015fte, kendi ak\u0131l ve bedeninden tutun, yer ve g\u00f6klere kadar bir\u00e7ok \u015fey sarf eder; oysa bu harcad\u0131klar\u0131, bir Allah taraf\u0131ndan yarat\u0131lm\u0131\u015ft\u0131r ve insan\u0131n Allah’tan ba\u015fkas\u0131na kulluk ederek onlardan hi\u00e7birini sarf etmeye hakk\u0131 yoktur. Hem sonra insan\u0131n nefsi \u00fczerinde bir hakk\u0131 vard\u0131r ki bu, kendisini al\u00e7altmamak ve cezaya m\u00fcstahak k\u0131lmamakt\u0131r. Fakat Allah’tan ba\u015fkas\u0131na tapan ki\u015fi cezaya m\u00fcstahak oldu\u011fu gibi kendisini de al\u00e7altmaktad\u0131r. Bu \u015fekilde m\u00fc\u015frik \u2018in b\u00fct\u00fcn hayat\u0131, her y\u00f6n\u00fc ve zaman\u0131yla Zul\u00fcm haline gelir. Art\u0131k onun ald\u0131\u011f\u0131 her soluk adaletsizlik ve zulm\u00fcn bir ifadesi halindedir.\u201d[7]<\/a><\/p>\n \u201cAyr\u0131ca \u015firk k\u00e2inat\u0131n vahdetini bozarak her \u015feyin kendi ba\u015f\u0131na oldu\u011fu fikrini verir. H\u00e2lbuki hayat\u0131 b\u00fct\u00fcn a\u011flar\u0131 ile dokuyan birbirine ba\u011flayan, intizama sokan y\u00fcce kudreti, (Allah\u2019\u0131) ink\u00e2r; da\u011f\u0131n\u0131kl\u0131\u011fa, \u00e7arp\u0131\u015fmaya, ayr\u0131l\u0131\u011fa, fesada kap\u0131 a\u00e7makt\u0131r.\u201d[8]<\/a> \u201cHerkim \u015firk ko\u015far ve \u015firk \u00fczere \u00f6l\u00fcrse o kimse zalimdir.\u201d[9]<\/a> Bu konuda bilmemek gibi bir durum Allah cc kat\u0131nda mazeret sebebi de\u011fildir. Bu b\u00f6yle bilinmeli ve cahillerin iddia etti\u011fi gibi \u201cAllah affeder\u201d s\u00f6z\u00fc her konuda ve her durum i\u00e7in ge\u00e7erli de\u011fildir. <\/strong><\/p>\n \u201cAllah kendisine \u015firk ko\u015fulmas\u0131n\u0131 asla ba\u011f\u0131\u015flamaz\u2026\u201d (Nisa 48)<\/strong> Ayeti iyi anla\u015f\u0131lmal\u0131d\u0131r.<\/p>\n \u015e\u0130RK \u0130FT\u0130RADIR: <\/strong>\u015eirk Allah cc \u2018ya kar\u015f\u0131 yalan uydurmak ve iftira etmektir. Yani alternatifi bulunmayan tek din olan \u0130slam\u0131 ba\u015fka dinlere benzetme, ha\u015fa onlarla uyarlama, e\u015fit g\u00f6rme, ya da uyu\u015fturma \u00e7abas\u0131d\u0131r. Allah\u2019\u0131n dininden ba\u015fka hak din yok, Allahtan ba\u015fka \u0130lahta yoktur. B\u00f6yle oldu\u011fu halde Allah azze ve celle \u2018ye ortaklar isnad etme ahmakl\u0131\u011f\u0131d\u0131r. Ayeti Kerimede;<\/p>\n \u201c\u015eunlar \u015fu bizim kavmimiz olacaklar, tuttular ondan ba\u015fka il\u00e2hlar edindiler, onlara kar\u015f\u0131 a\u00e7\u0131k bir delil getirselerdi ya, art\u0131k bir yalan\u0131 Allaha iftira edenden daha zalim kim olabilir?\u201d (Kehf 15) <\/strong>buyrulmaktad\u0131r.<\/p>\n Yine ba\u015fka bir Ayeti Kerime de Allah azze ve celle iftirac\u0131lar\u0131n durumundan \u015f\u00f6yle haber vermektedir;<\/p>\n <\/p>\n \u201cAd kavmine de karde\u015fleri H\u00fbd’u g\u00f6nderdik. H\u00fbd, \u015f\u00f6yle dedi: “Ey kavmim! Allah’a kulluk edin. O’ndan ba\u015fka sizin hi\u00e7bir il\u00e2h\u0131n\u0131z yoktur. Siz, sadece iftira ediyorsunuz.\u201d (Hud 50) <\/strong><\/p>\n Hz. H\u00fbd (As.) onlara e\u015fi ve orta\u011f\u0131 bulunmayan tek olan Allah’a ibadet et\u00admeyi emredip uydurduklar\u0131 putlardan vazge\u00e7melerini s\u00f6yl\u00fcyordu. Onlara \u015f\u00f6yle diyordu: “Size kendisinden ba\u015fka hi\u00e7bir il\u00e2h olmayan Allah’a ibadet etmeyi em\u00adrediyorum. O’ndan ba\u015fka hi\u00e7bir puta, heykele tapmay\u0131n. Ona hi\u00e7bir \u015feyi ortak ko\u015fmay\u0131n. Sizin i\u00e7in O’ndan ba\u015fka hi\u00e7bir il\u00e2h yoktur. Sizi O yaratt\u0131. Size O r\u0131z\u0131k verdi. Size bol bol nimetler verdi. Siz, Allah’a e\u015f-ortak ko\u015fmak ve bunlar\u0131 \u015fefaat\u00e7i diye nitelemek suretiyle Allah’a yalan iftira ediyorsunuz.[10]<\/a> \u00a0\u201cYani, \u201cSizler Allah’tan gayri tapt\u0131\u011f\u0131n\u0131z ilahlar hakk\u0131nda yalanlar d\u00fczd\u00fcn\u00fcz. \u00c7\u00fcnk\u00fc ger\u00e7ekte o ilahlar da ne bir g\u00fc\u00e7, ne de ul\u00fbhiyete dair nitelikler var. Onlarda ibadet ve kulluk konusu olabilecek hi\u00e7bir \u015fey bulunmamas\u0131na ra\u011fmen siz tuttunuz kendi heva ve hevesinize uygun bat\u0131l umutlar yak\u0131\u015ft\u0131rd\u0131n\u0131z onlara.\u201d[11]<\/a><\/p>\n Evet, put\u00e7uluk ilk \u00e7a\u011flardan beri insano\u011flunun hayat\u0131n\u0131 kirleten bir hastal\u0131kt\u0131r. Muhakkak ki Kuran\u2019\u0131n ifade buyurdu\u011fu, Peygamberlerin \u00e7a\u011fr\u0131lar\u0131na dair mesajlar bug\u00fcn anla\u015f\u0131lmad\u0131\u011f\u0131 i\u00e7in ayn\u0131 hastal\u0131k tekrar g\u00fcndeme gelmi\u015ftir. Peki, put nedir, nas\u0131l anla\u015f\u0131lmal\u0131d\u0131r. Put; sadece belli ba\u015fl\u0131 heykeller, tahta, ta\u015f veya demirden yap\u0131lar de\u011fildir, onlar\u0131 put yapan \u00f6zellik kendisinde bulundu\u011fu iddia edilen \u00f6zelliklerdir. Putperestlik maddenin d\u00fc\u015f\u00fcnceye etkisi ile de\u011fil d\u00fc\u015f\u00fcncenin maddeye etkisi ile ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Yani sadece o maddenin kendisinde baz\u0131 g\u00fc\u00e7lerin var oldu\u011funu iddia etmesiyle de\u011fil insanlar\u0131n, o varl\u0131klarda ola\u011fan \u00fcst\u00fc g\u00fc\u00e7lerin bulundu\u011funu iddia ederek yeltenmesiyle g\u00fcndeme gelir. Genel bir ifade ile Put: Fertleri ve toplumlar\u0131 Allah\u2019u Te\u00e2l\u00e2\u2019ya, do\u011fru itaat ve ibadetten al\u0131koyan her \u015feydir. Bunun canl\u0131 veya cans\u0131z olmas\u0131 bat\u0131l oldu\u011fu ger\u00e7e\u011fini de\u011fi\u015ftirmez.<\/p>\n Anla\u015f\u0131lmas\u0131 faydal\u0131 olan baz\u0131 meseleler vard\u0131r ki; Mesela, Mekke m\u00fc\u015friklerinin ha\u015fa meleklerin Allah (cc) \u2018\u0131n k\u0131zlar\u0131 oldu\u011funu iddia etmeleri bu t\u00fcrden bir sap\u0131kl\u0131kt\u0131r. \u0130\u00e7inde yer ald\u0131\u011f\u0131m\u0131z toplum her ne kadar m\u00fcsl\u00fcman oldu\u011funu s\u00f6ylese de az \u00f6nce Mekke m\u00fc\u015friklerinin inan\u00e7lar\u0131na dair verilen \u00f6rne\u011fin benzeri olarak bu g\u00fcn k\u0131zlara ha\u015fa melek ismi verilmektedir. Bu inan\u00e7 Allah cc yap\u0131lan hadsiz ve \u015fuursuz bir iftirad\u0131r. Yine Yahudi toplulu\u011funun \u00dczeyir (A.s) Allah azze ve celle\u2019nin o\u011flu oldu\u011fu gibi sap\u0131k inan\u00e7ta tevhidden sapman\u0131n ve iftiran\u0131n bir g\u00f6stergesidir. \u0130slam da Allah inanc\u0131 \u015fu ger\u00e7e\u011fi a\u00e7\u0131k\u00e7a ortaya koyar ki \u201c Allah azze ve celle\u2019nin e\u015fi ve benzerinin olmas\u0131 m\u00fcmk\u00fcn de\u011fildir\u201d. Dolay\u0131s\u0131yla e\u015fi ve benzeri olmayan bir zat\u0131n ha\u015fa \u00e7ocu\u011fu nas\u0131l olur. \u0130\u015fte vahiyden uzakla\u015fm\u0131\u015f ve ak\u0131llar\u0131 dumura u\u011fram\u0131\u015f bir toplumun akideside bozuk olacakt\u0131r. \u00a0Yine ayn\u0131 sap\u0131kl\u0131k, kendilerinin Hristiyan oldu\u011funu iddia eden toplulukta da g\u00fcndeme gelmi\u015ftir. Ha\u015fa (Mesih) \u0130sa(As)\u2019\u0131n Allah azze ve celle\u2019nin o\u011flu oldu\u011fu d\u00fc\u015f\u00fcnceside ayn\u0131 sap\u0131kl\u0131\u011f\u0131n devam\u0131d\u0131r. Allah azze ve celle bu konu ile alakal\u0131 Ayeti Kerime\u2019de;<\/p>\n \u201cDo\u011furmad\u0131 ve do\u011furulmad\u0131\u201d(\u0130hlas 3) <\/strong>buyurmaktad\u0131r.<\/p>\n <\/p>\n \u015e\u0130RK \u0130LHADDIR: <\/strong>\u0130lhad, Allahu Teala\u2019ya ait olan isimleri putlara, sahte ilahlara vermektir. Esasen ilhad kelimesi, meyletmek manas\u0131na geldi\u011fi halde, umumiyetle bat\u0131la meyledene m\u00fclhid denilmi\u015ftir.[12]<\/a> Allah\u2019a ait olan vas\u0131flar\u0131 ba\u015fka birilerine vermek ve ona ait olan\u0131 tahrip etmek i\u00e7in yap\u0131lan en b\u00fcy\u00fck hakarettir. Bunu \u015f\u00f6yle anlayabiliriz ki; \u201cAllah kendisi hakk\u0131nda Alim demekle beraber ayr\u0131 Sem\u2019i, Basar diyorsa, i\u015fiten ve g\u00f6ren olmas\u0131n\u0131 Bilen olmas\u0131yla te\u2019vil etmek, bu manalar\u0131 nefyetmek (reddetmek) dolay\u0131s\u0131yla ilhad demektir. \u0130lhad\u0131n bir ba\u015fka \u00e7e\u015fidi, Allah\u2019a ait isimlerle putlar\u0131 adland\u0131rmakt\u0131r.\u201d[13]<\/a><\/p>\n \u00a0<\/strong><\/p>\n \u00a0<\/strong><\/p>\n \u201cEn g\u00fczel isimler Allah’\u0131nd\u0131r. O’na o g\u00fczel isimleriyle dua edin ve O’nun isimleri hakk\u0131nda ger\u00e7e\u011fi \u00e7arp\u0131tanlar\u0131 b\u0131rak\u0131n(ilhad edenleri). Onlar yapt\u0131klar\u0131n\u0131n cezas\u0131na \u00e7arpt\u0131r\u0131lacaklard\u0131r.\u201d(Araf\/180)<\/strong><\/p>\n Farkl\u0131 isimler, insanlar\u0131n zihinlerinde \u015fekillendirdikleri farkl\u0131 ilah kavramlar\u0131n\u0131 yans\u0131tt\u0131\u011f\u0131ndan dolay\u0131, Allah’a \u00e7e\u015fitli isimler verme konusundaki bu tembih \u00e7ok \u00f6nemlidir. \u0130nsanlar e\u015fyaya, onlar hakk\u0131ndaki kendi kavramlar\u0131n\u0131 ifade eden isimler verirler. E\u015fyay\u0131 alg\u0131lamadaki bir kusur, isimlerdeki bir kusuru ve yan\u0131 s\u0131ra isimlerdeki kusur da tasavvurdaki kusuru g\u00f6sterir. \u00d6te yandan, insan\u0131n bir kimse ya da bir nesne ile ilgisi ve ili\u015fkisi de bunlar hakk\u0131nda olu\u015fturdu\u011fu belirti ve tasavvura dayal\u0131d\u0131r. Nesnenin tasavvurundaki kusur ki\u015finin o nesneye olan yakla\u015f\u0131m\u0131ndaki kusuru g\u00f6sterir. \u00d6te yandan, e\u011fer bir insan\u0131n bir nesne hakk\u0131ndaki tasavvuru do\u011fru ve d\u00fczg\u00fcnse, o ki\u015finin o e\u015fya ile olan ilgisi de do\u011fru ve d\u00fczg\u00fcnce olur. \u0130nsan\u0131n, Allah ile olan ili\u015fkisinde de bu durum aynenge\u00e7erlidir. Netice olarak ilhad lafz\u0131 \u0130slami bir asl\u0131n inkar\u0131ndan b\u00fct\u00fcn \u0130slam\u2019\u0131 inkara kadar geni\u015f bir anlamda kullan\u0131lmaktad\u0131r. Allah\u2019\u0131n s\u0131fatlar\u0131nda ve fiillerinde \u015firk ko\u015fmak da ilhad olarak isimlendirilmektedir.[15]<\/a><\/p>\n \u015e\u0130RK D\u00dc\u015e\u00dc\u015eT\u00dcR;<\/strong> \u015eirk ahsen-i takvim\u2019den esfel-i safiline d\u00fc\u015fmektir. Zira ahsen-i takvim \u00fczere olmak, kullu\u011fu devam ettirmekle m\u00fcmk\u00fcnse; \u015firk ko\u015fulmas\u0131 halinde insan d\u00fc\u015f\u00fc\u015fe ge\u00e7erek a\u015fa\u011f\u0131lar\u0131n a\u015fa\u011f\u0131 vasf\u0131n\u0131 elde edecektir.<\/p>\n \u00a0<\/strong><\/p>\n \u00a0<\/strong><\/p>\n \u201cAllah’a y\u00f6nelen, O’na ortak ko\u015fmayan kimseler (olun). Kim Allah’a ortak ko\u015farsa, sanki g\u00f6kten d\u00fc\u015fm\u00fc\u015f de kendisini ku\u015flar kap\u0131\u015f\u0131yor veya r\u00fczg\u00e2r onu uzak bir yere s\u00fcr\u00fckl\u00fcyor gibidir<\/strong>.\u201d(Hac\/31)<\/strong><\/p>\n Y\u00fcce Allah insanlar\u0131n her t\u00fcrl\u00fc \u015firkten uzakla\u015fmalar\u0131n\u0131, t\u00fcm yalan s\u00f6zlerden ka\u00e7\u0131nmalar\u0131n\u0131, dosdo\u011fru ve kat\u0131\u015f\u0131ks\u0131z tevhid \u00e7izgisini izlemelerini istiyor:<\/p>\n “Allah’\u0131n birli\u011fini onaylayan kimseler olunuz, O’na ortak ko\u015fmay\u0131n\u0131z.” <\/strong>Sonra ayet son derece sert bir sahneyi canland\u0131r\u0131yor. Bu sahnede, ayaklar\u0131 tevhidin ulu ufuklar\u0131ndan kayan, \u015firkin batakl\u0131\u011f\u0131na do\u011fru yuvarlanan birinin durumu tasvir ediliyor. Ve bu adam birdenbire kayboluyor, da\u011f\u0131l\u0131p gidiyor, bundan \u00f6nce hi\u00e7 olmam\u0131\u015f, ya\u015famam\u0131\u015f gibi…<\/p>\n “Kim Allah’a ortak ko\u015farsa sanki g\u00f6kten yere d\u00fc\u015fm\u00fc\u015f de ku\u015flara yem olmu\u015f ya da r\u00fczg\u00e2r taraf\u0131ndan s\u00fcr\u00fcklenerek \u0131ss\u0131z bir k\u00f6\u015feye at\u0131lm\u0131\u015f gibi olur.” Bu, \u00e7ok y\u00fcksek bir yerden bo\u015flu\u011fa do\u011fru yuvarlanman\u0131n sahnesidir! “Sanki g\u00f6kten d\u00fc\u015f\u00fcyor gibi.”<\/strong><\/p>\n Bir g\u00f6z a\u00e7\u0131p kapama an\u0131 gibi k\u0131sa bir zamanda parampar\u00e7a oluyor. “Ku\u015flara yem olmu\u015f.”<\/strong><\/p>\n Ya da r\u00fczg\u00e2r al\u0131p onu g\u00f6zden uzak bir yere savuruyor. “Ya da r\u00fczg\u00e2r taraf\u0131ndan s\u00fcr\u00fcklenerek \u0131ss\u0131z bir k\u00f6\u015feye at\u0131lm\u0131\u015f gibi olur.”<\/strong><\/p>\n U\u00e7suz bucaks\u0131z bir bo\u015flukta, yuvarlan\u0131p gider.<\/p>\n Burada, dikkati \u00e7eken \u015fey, sahnenin sertli\u011finin, ifadedeki “fa” harfi ile sa\u011flanan h\u0131zl\u0131 s\u0131ralan\u0131\u015f\u0131n yan\u0131nda hareketin \u00e7abuklu\u011fudur. \u00d6zellikle g\u00f6kten bo\u015flu\u011fa do\u011fru d\u00fc\u015fen adam\u0131n ku\u015flar taraf\u0131ndan kap\u0131l\u0131p g\u00f6t\u00fcr\u00fclmesini dile getiren ifade bunun en somut \u00f6rne\u011fidir. Bu da Kur’an-\u0131 Kerim’de ba\u015fvurulan tasvirli ifade tarz\u0131n\u0131n \u00f6rneklerinden biridir.<\/p>\n Asl\u0131nda bu, Allah’a ortak ko\u015fanlar\u0131n durumunu dile getiren ger\u00e7ek bir tablodur. Onlar da iman\u0131n y\u00fcce ufuklar\u0131ndan yoklu\u011fa, u\u00e7suz bucaks\u0131z bir bo\u015flu\u011fa do\u011fru yuvarlan\u0131rlar. \u00c7\u00fcnk\u00fc insan\u0131n kendine g\u00fcven duymas\u0131n\u0131 sa\u011flayan sa\u011flam temeli kaybederler. Bu temel tevhiddir. S\u0131\u011f\u0131nabilecekleri g\u00fcvenlik yurdunu yitirirler. Dolay\u0131s\u0131yla s\u0131n\u0131rs\u0131z arzular, bitmez t\u00fckenmez ihtiraslar kap\u0131p g\u00f6t\u00fcr\u00fcr onlar\u0131. R\u00fczg\u00e2r\u0131n s\u00fcr\u00fcklemesi gibi as\u0131ls\u0131z kuruntular, karanl\u0131k bir bo\u015flu\u011fa do\u011fru s\u00fcr\u00fckler onlar\u0131. \u00c7\u00fcnk\u00fc sa\u011flam bir kulpa ba\u011flanmam\u0131\u015flar, sars\u0131lmaz bir temele; kendilerini i\u00e7inde ya\u015fad\u0131klar\u0131 varl\u0131klar alemine ba\u011flayacak bir temele dayanmam\u0131\u015flar.[16]<\/a><\/p>\n \u015e\u0130RK H\u00dcSRANDIR: <\/strong>\u015eirk gerek \u015fahsi, gerek toplum hayat\u0131nda \u0131st\u0131rapt\u0131r. \u015eirk i\u00e7inde y\u00fczen her ki\u015fi devaml\u0131 buhran\u0131n, bitmeyen bir \u0131st\u0131rab\u0131n kokusu i\u00e7inde her an \u00e7\u0131rp\u0131n\u0131r durur. \u00c7\u00fcnk\u00fc gayesinde bir sebat yoktur. Hedefinde bir birli\u011fe y\u00f6nelmez, \u015firk bir teredd\u00fcd\u00fcn ifadesidir. Teredd\u00fct ise amel yapmaya engeldir. B\u00fct\u00fcn \u00e7arp\u0131\u015fmalar, bunal\u0131mlar, engellerin, mefkurelerin (ba\u015far\u0131), gayelerin farkl\u0131 farkl\u0131 olmas\u0131ndan meydana gelir. Hi\u00e7bir gayeye y\u00f6nelik olmayan \u00e7aba, sadece elemdir. Her cidalin ve buhran\u0131n temel esas\u0131 ikiliktir. \u015eirkten ka\u00e7\u0131nmayan\u0131n, emniyet ve hidayete ula\u015fmas\u0131 imk\u00e2ns\u0131zd\u0131r.[17]<\/a> Allah de\u011f\u015fmez hayat kayna\u011f\u0131m\u0131z Kur\u2019an\u2019da \u015f\u00f6yle buyurmaktad\u0131r;<\/p>\n \u201cAndolsun, sana ve senden \u00f6nceki peygamberlere \u015f\u00f6yle vahyedildi: “E\u011fer Allah’a ortak ko\u015farsan elbette amelin bo\u015fa \u00e7\u0131kar ve elbette h\u00fcsrana u\u011frayanlardan olursun.\u201d(Z\u00fcmer\/65)<\/strong><\/p>\n Yani sizin durumu\u00adnuz ger\u00e7ekten enteresand\u0131r. Zira gerek bana, gerekse benden \u00f6nceki el\u00e7ilere, orta\u011f\u0131 bulunmayan Allah’tan ba\u015fkas\u0131n\u0131n il\u00e2h ve ma’bud olmad\u0131\u011f\u0131, farz-\u0131 mu\u00adhal herhangi bir peygamber \u015firk ko\u015facak olursa, hi\u00e7 ku\u015fkusuz amelini bo\u015fa \u00e7\u0131karm\u0131\u015f ve iptal etmi\u015f ve b\u00f6ylece kendilerini ziyana u\u011fratm\u0131\u015f ve hem d\u00fcn\u00adyalar\u0131n\u0131, hem de ahiretlerini zayi etmi\u015f olacaklar\u0131 vahyedilmi\u015ftir.<\/p>\n Farz-\u0131 muhal, peygamberler dahi \u015firk ko\u015facak olursa, bu \u015firk onlar\u0131n amelini bile bo\u015fa \u00e7\u0131karaca\u011f\u0131na g\u00f6re, peygamberlerden ba\u015fkalar\u0131n\u0131n \u015firki, onlar\u0131n amellerini \u00f6ncelikle bo\u015fa \u00e7\u0131kar\u0131r. Nitekim Allah Teal\u00e2 \u015f\u00f6yle buyur-matad\u0131r: “E\u011fer ortak ko\u015fsalard\u0131, yapt\u0131klar\u0131 \u015feyler hi\u00e7 olur giderdi.” (En’\u00e2m, 6\/88).[18]<\/a><\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere \u015firkin sonu\u00e7lar\u0131 \u00e7e\u015fit \u00e7e\u015fittir. Bu asl\u0131nda \u015firkin kapsaml\u0131 oldu\u011funun g\u00f6stergesidir. \u015eirki biraz daha tafsilatland\u0131rmak istedi\u011fimizde kar\u015f\u0131m\u0131za \u015firkin \u00e7e\u015fitleri olan \u015fu maddeler \u00e7\u0131kar;<\/p>\n \u00a0<\/strong><\/p>\n \u00a0<\/strong><\/p>\n \u015e\u0130RK \u00c7E\u015e\u0130TLER\u0130<\/strong><\/p>\n \u0130slam ulemas\u0131, rububiyette ve ul\u00fbhiyette Allahu Te\u00e2la\u2019ya ortak ko\u015fma durumlar\u0131n\u0131 dikkate alarak \u015firki genel olarak alt\u0131 k\u0131sma ay\u0131rm\u0131\u015flar\u0131d\u0131r. Onlarda ba\u015fl\u0131ca \u015funlard\u0131r;<\/p>\n 1-\u015eirku\u2019l \u0130stiklal<\/strong><\/p>\n 2- \u015eirku\u2019t-Taklid<\/strong><\/p>\n 3- \u015eirk\u00fb\u2019t-Tab\u2019id<\/strong><\/p>\n 4-\u015eirk\u00fb\u2019t-Takrib<\/strong><\/p>\n 5- \u015eirku\u2019l Esbab<\/strong><\/p>\n 6- \u015eirku\u2019l A\u011fraz[19]<\/a><\/strong><\/p>\n <\/p>\n \u015e\u0130RKU\u2019L \u0130ST\u0130KLAL<\/strong><\/p>\n <\/p>\n \u201cM\u00fcstakil \u015firk demektir. Allah (c.c) \u0131n birli\u011fini kabul etmeyerek hatta ink\u00e2r ederek tekvini ve te\u015fri yetkilerini masivai varl\u0131klara isnad etmektir. Mecusilerin hay\u0131r ilah\u0131 ve \u015fer ilah\u0131 diye iki ilah kabul etmeleri, dehriyyunlar, Kom\u00fcnistlerin, kapitalistlerin, materyalistlerin ve seneviyelerin(D\u00fcalistler-ikiciler) durumuda bu \u00e7e\u015fit \u015firke d\u00e2hil olur.<\/p>\n <\/p>\n <\/p>\n \u00a0<\/strong><\/p>\n \u201cHakk\u0131nda hi\u00e7 bir delil indirmedi\u011fi \u015feyi Allah’a \u015firk ko\u015ftuklar\u0131 i\u00e7in kafirlerin kalbine korku salaca\u011f\u0131z. Onlar\u0131n varaca\u011f\u0131 yer ate\u015ftir. Zalimlerin varaca\u011f\u0131 yer ne k\u00f6t\u00fcd\u00fcr.\u201d(Ali imran 151)<\/strong><\/p>\n <\/p>\n \u015eirkin delili olmaz. M\u00fc\u015frik olanlar, ak\u0131llar\u0131yla de\u011fil, nefislerinin arzusuyla kendilerine bat\u0131l bir yol aray\u0131p mesnetsiz bir \u015fey ortaya \u00e7\u0131karm\u0131\u015flard\u0131r. M\u00fc\u015friklerin durumu ve hakk\u0131 d\u00fcnyada da ahirette de r\u00fcsvayl\u0131kt\u0131r. \u015eirki istiklali: Allah’a inan\u0131rlar, Allah’a inanmakla beraber, Allah’\u0131n yetkilerine ba\u015fka \u015feyleri ortak ko\u015farlar. Esasen \u015firkin bir\u00e7ok \u00e7e\u015fidinde Allah’\u0131n yetkilerine ba\u015fka varl\u0131klar\u0131 ortak ko\u015fmak mevcuttur. \u015eirki istiklalde bununla beraber \u0130slam’\u0131 tamamen kabul etmemek k\u00fcf\u00fcr de bulunmaktad\u0131r.\u201d[20]<\/a><\/p>\n Mecusilere g\u00f6re; Nur kadim ve ezeldir. Zulmet, mahl\u00fbk ve hadistir. Seneviyye’ye g\u00f6re ise; Nur ve zulmet ka\u00addimlikte e\u015fittir. Bu ikisi aras\u0131nda cevher, tabiat, ruh ve be\u00adden y\u00f6n\u00fcnden farkl\u0131l\u0131klar vard\u0131r. \u0130ki ezeli varl\u0131k d\u00fc\u015f\u00fcnme\u00adlerinden dolay\u0131 bu ismi alm\u0131\u015flard\u0131r.[21]<\/a> Nur iyileri, Zulmet k\u00f6t\u00fcleri yarat\u0131p[22]<\/a>, kadimlikte e\u015fit olmalar\u0131 bu inanc\u0131n tu\u00adtarl\u0131l\u0131\u011f\u0131n\u0131 ortadan kald\u0131rmaktad\u0131r.<\/p>\n Nur ve zulmet daima m\u00fccadele halindedir. Her \u015feyde m\u00fcsavidirler. Oysa d\u00fczenli ve m\u00fckemmel olan bu \u00e2lemin icad\u0131n\u0131 \u00e7ift kutuplu g\u00fcc\u00fcn bir eseri olarak g\u00f6rmek, b\u00f6ylece varl\u0131k \u00e2lemini kutsal ve kutsal olmayan diye ay\u0131rmak iki g\u00fcc\u00fc irade ve kudret \u00e7at\u0131\u015fmas\u0131na g\u00f6t\u00fcr\u00fcr. [23]<\/a> Nitekim Al\u00adlah-ti Te\u00e2l\u00e2 \u015f\u00f6yle buyuruyor:<\/p>\n <\/p>\n “\u0130ki ilah edinmeyin. O ancak tek bir ilaht\u0131r.”(Nahl 51)<\/strong><\/p>\n Dikkat edilirse g\u00f6kleri ve yeri, h\u00fclasa k\u00e2inat\u0131 halkeden tek bir ilah vard\u0131r. \u015e\u00fcphesiz ki O \u2018 da Allah azze ve celle \u2019dir. Allah\u2019u Te\u00e2l\u00e2\u2019n\u0131n d\u0131\u015f\u0131nda ikinci bir ilah\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmek \u015eirku\u2019l istiklaldir. G\u00fcn\u00fcm\u00fczdeki \u015eirku\u2019l istiklalin \u00e7a\u011fda\u015f yans\u0131mas\u0131 ise laikli\u011fin mevcudiyetidir. Din ile d\u00fcnya i\u015flerini birbirinden ay\u0131rmak suretiyle Allah azze ve celle\u2019nin baz\u0131 vas\u0131flar\u0131 tasdik edilmi\u015f ise de baz\u0131 vas\u0131flar\u0131nda da \u015firk ko\u015fulmu\u015ftur. Laiklik inanc\u0131na g\u00f6re Allah azze ve celle k\u00e2inat ile ilgili meselelerde ilah olarak kabul edilip siyasette, idarede, cezaland\u0131rmada, serbest ve yasak belirlemede, ticarette k\u0131sacas\u0131 i\u00e7timai hayatta O cc\u2019 nun kurallar\u0131na g\u00f6re tanzim edilmeyerek El-H\u00e2kim ve El-Hakem ismine ortak ko\u015fulmu\u015ftur. Laiklik Allah azze ve celle\u2019yi Ha\u015fa g\u00f6\u011fe hapsedip d\u00fcnya i\u015flerinden uzakla\u015ft\u0131rma cinayetidir. Binaenaleyh Allah cc \u2019\u0131n d\u0131\u015f\u0131nda ba\u015fka bir ilah kabul etmek olur ki buda \u015eirku\u2019l istiklaldir. H\u00e2lbuki Allah\u2019u Teal\u00e2 de\u011fi\u015fmez kitab\u0131m\u0131z Kuran\u2019\u0131 Kerimde \u015f\u00f6yle buyurmaktad\u0131r;<\/p>\n <\/p>\n \u201cE\u011fer o ikisinde (g\u00f6kler ile yerde) Allah’tan ba\u015fka il\u00e2hlar olsa idi elbette ikisi de fesada u\u011fram\u0131\u015f olurdu. Binaenaleyh Ar\u015f’\u0131n rabbi olan Allah Te\u00e2l\u00e2, onlar\u0131n vasfettikleri \u015feylerden m\u00fcnezzehtir.\u201d(Enbiya 22)<\/strong><\/p>\n Evet, e\u015fya ve varl\u0131klar \u00fczerinde birden fazla ilah\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmek tezat bir durumdur. Allah cc ak\u0131l sahiplerine ak\u0131llar\u0131n kendisi tatmin olaca\u011f\u0131 bilgileri Kur\u2019an da ifade buyurmu\u015ftur. \u0130ki ilah olsayd\u0131 fesada u\u011frard\u0131,\u00a0\u00a0 Kuran\u0131n beyanlar\u0131 m\u00fcsl\u00fcmanlara k\u00e2fidir. Fakat \u015firk ko\u015fan kimseler dahi evrendeki bu nizam\u0131n ve d\u00fczenin idarecisinin var oldu\u011funa ve tek bir idareci oldu\u011funa dair itiraflardan kendilerini al\u0131koyamam\u0131\u015flard\u0131r. Bu ayetin izah\u0131nda Mevdudi(Rah) \u015eu a\u00e7\u0131klamay\u0131 yapm\u0131\u015ft\u0131r;<\/p>\n Bu k\u0131sa c\u00fcmle iki fikri ihtiva eder: Buradan hareketle diyebiliriz ki yery\u00fcz\u00fcndeki fitnenin, fesad\u0131n ve vah\u015fetin temel sebebi insanlar\u0131n Allah\u2019tan ba\u015fka ilahlar edinmeleridir. As\u0131rlar ge\u00e7mesine ra\u011fmen ne h\u0131rs\u0131zl\u0131\u011fa \u00e7are bulunabilmi\u015f ne insan cinayetlerinin \u00f6n\u00fcne ge\u00e7ilebilmi\u015f nede tecav\u00fczlerin sonu gelmi\u015ftir. \u0130nsanlar\u0131n huzura kavu\u015ftu\u011fu kanunlar olarak de\u011ferlendirilen s\u00f6z\u00fcm ona evrensel bildirgeler(be\u015feri sistemlerin anayasalar\u0131) h\u0131rs\u0131zl\u0131klar\u0131, cinayetleri, tecav\u00fczleri, gasplar\u0131, \u00f6l\u00fcmleri, adaletsizlikleri, fah\u015fay\u0131, zinay\u0131, zulm\u00fc, k\u0131saca \u015ferrin her \u00e7e\u015fidini artt\u0131rmaktan ba\u015fka hi\u00e7bir \u015fey sa\u011flayamam\u0131\u015ft\u0131r. \u0130\u015fte as\u0131l fesad budur. O halde bozulma olmayan evrenin temel dayana\u011f\u0131 neyse insanlar da o dayanaktan ve o kaynaktan beslenip e\u011fitildiklerinde ancak huzura ve hayra ula\u015fabilecekler demektir. O dayanak ise La \u0130lahe \u0130LLALLAH t\u0131r.<\/p>\n \u015e\u0130RKU\u2019T TAKL\u0130D<\/strong><\/p>\n Allah\u2019u Te\u00e2l\u00e2\u2019ya kulluk hududunu a\u015fm\u0131\u015f ve Kur\u2019an\u2019\u0131n ifadesi ile m\u00fcnker fiilleri i\u015flemekte zirveye \u00e7\u0131km\u0131\u015f atalar\u0131 takip etmek ve onlara kay\u0131ts\u0131z \u015farts\u0131z teslimiyetle g\u00fcndeme gelen bir \u015firk \u00e7e\u015fididir. \u015eirk\u00fb\u2019t taklit Allah ve Resul\u2019\u00fcn\u00fcn h\u00fck\u00fcmlerini bir kenara b\u0131rak\u0131p atalardan kalan adet ve al\u0131\u015fkanl\u0131klara g\u00f6re ya\u015fama olay\u0131d\u0131r. Bu ya\u015fant\u0131 bi\u00e7imine, daha genel bir ifade ile atalar dini denilmektedir. Atalar dini; ge\u00e7mi\u015fe kar\u015f\u0131 beslenen \u00f6l\u00e7\u00fcs\u00fcz sayg\u0131n\u0131n neticesi olarak hayatlar\u0131 y\u00f6nlendiren yaz\u0131s\u0131z kurallard\u0131r. \u015eirk\u00fb\u2019t taklitte, ata putlar\u0131n belirlemi\u015f oldu\u011fu \u00e7irkin adet ve gelenekler ad\u0131na, Allah\u2019\u0131n kitab\u0131 ve resul\u00fc \u2019n\u00fcn verdi\u011fi haberler hi\u00e7e say\u0131lmaktad\u0131r.<\/p>\n \u0130slam, \u00f6zellikle son bir as\u0131rd\u0131r, atalar dinininde etkisiyle asimile edilmeye, sadece belli ba\u015fl\u0131 fiili ibadetlerden ibaret olan bir din haline getirilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015f as\u0131l halinden fersah fersah uzakla\u015ft\u0131r\u0131larak halka yeni bir din se\u00e7ilmi\u015f ve Hakk din ile olan ba\u011f\u0131 kopart\u0131lm\u0131\u015ft\u0131r. Hayata kar\u0131\u015fmayan, m\u00fcdahele etmeyen, Kur\u2019an\u0131n i\u00e7erisinde 6666 ayet olmas\u0131na ra\u011fmen sadece namaz hacc,oru\u00e7, zekat ayetleri\u00a0 zihinlerde olan (eksik olarak), cenazeleri y\u0131kayan, mevl\u00fct okuyan bir \u0130slam g\u00f6sterilerek; toplum, \u015feytan ve yaverleri taraf\u0131ndan sapt\u0131r\u0131lmaktad\u0131r. Bug\u00fcnk\u00fc neslin sahib oldu\u011fu din yukar\u0131da beyan edildi\u011fi gibi belli ba\u015fl\u0131 amellerin d\u0131\u015f\u0131nda hayata kar\u0131\u015fmayan dindir. Fakat bu Allah\u2019\u0131n dini de\u011fildir, eksik bilgilerle bizi e\u011fiten ailemizin, onlar\u0131 e\u011fiten ailelerinin, ve dahas\u0131n\u0131n dinidir… Bu merdiven yukar\u0131ya do\u011fru \u00e7\u0131kmaktad\u0131r o halde onlar\u0131n \u00f6\u011fretileri onlar\u0131n ya\u015fant\u0131lar\u0131 = Bizim ya\u015fant\u0131m\u0131z = Kuran\u2019s\u0131z\u00a0 hayat ve\u00a0 atalardan kalan din. Allah cc bu akideye sahib olan fertlere a\u011f\u0131r bir hitapla sesleniyor;<\/p>\n <\/p>\n \u201cOnlara, “Allah’\u0131n indirdi\u011fine uyun!” denildi\u011finde, “Hay\u0131r, biz, atalar\u0131m\u0131z\u0131 \u00fczerinde buldu\u011fumuz (yol)a uyar\u0131z!” derler. Peki, ama atalar\u0131 bir \u015fey anlamayan, do\u011fru yolu bulamayan kimseler olsalar da m\u0131 (onlar\u0131n yoluna uyacaklar)?\u201d (Bakara 170)<\/strong><\/p>\n Evet, tarih boyunca Allah\u2019\u0131 tan\u0131mayan, ak\u0131llar\u0131 tabiat adet ve taklit itt\u0131ratlar\u0131yla(Birbirini izleme)dolmu\u015f m\u00fc\u015frikler, biz atalar\u0131\u00adm\u0131zdan b\u00f6yle bir \u015fey duymad\u0131k diyerek peygamberlere tepki g\u00f6sterdiler. Onlar\u0131, hi\u00e7bir fazileti olmayan s\u0131radan haris bir davac\u0131 olarak tan\u0131tt\u0131lar. \u00c7\u00fcnk\u00fc taklitte \u015firkin \u00f6nemli bir \u00f6zelli\u011fidir. Delile kar\u015f\u0131 taklidi tercih de, \u015firkte kalman\u0131n amili, ayni zamanda Allah’a \u015firk ko\u015fanlar\u0131n fikri temelini olu\u015fturur. \u00c7\u00fcnk\u00fc yukar\u0131daki ayet-i kerime, Allah\u2019\u0131n Kur’an’\u0131na, h\u00fck\u00fcmlerine ve kat’i olan delillere kar\u015f\u0131 atalar\u0131 taklidi tercih eden m\u00fc\u015frikler hakk\u0131nda nazil olmu\u015ftur.[25]<\/a><\/p>\n Atalar\u0131n adetlerine k\u00f6r\u00fc k\u00f6r\u00fcne ba\u011fl\u0131l\u0131k, insanlar\u0131 ecdatlar\u0131na tapmaya ve onlar\u0131n say\u0131s\u0131yla \u00f6\u011f\u00fcnmeye kadar g\u00f6t\u00fcrmektedir. Yani, ilahlara verilen \u00f6zelliklerin atalara verilmesidir. Adetlere k\u00f6r\u00fc k\u00f6r\u00fcne ba\u011flanmakta gafletvari bir lezzet bulunur. Yard\u0131mla\u015fma ve dayan\u0131\u015fmaya isti\u00adnad etmesi zorunlu olan toplum hayat\u0131n\u0131 \u00e7e\u015fitli tabakalara ay\u0131rarak, belli bir z\u00fcmreyi asil, d\u00fc\u015f\u00fck nazarl\u0131 g\u00f6rmek ve g\u00f6stermek toplum hayat\u0131n\u0131 karga\u015faya g\u00f6t\u00fcr\u00fcr. Kuvvet te\u00admin etmez, zarar verir. Kendilerini soylu g\u00f6renler, b\u00f6yle bir durumdan lezzet alsalar bile, toplumu meydana getiren yasal \u00f6rg\u00fcn\u00fcn delinmesi yan\u0131nda b\u00fct\u00fcn lezzetler ac\u0131lara d\u00f6n\u00fc\u015f\u00fcr. \u00c7\u00fcnk\u00fc adetlere a\u015f\u0131r\u0131 ba\u011fl\u0131l\u0131\u011f\u0131n z\u0131mn\u0131nda, kendini \u00fcst\u00fcn g\u00f6rme ve be\u011fenme duygusu h\u00e2kimdir.[26]<\/a> Allah\u2019u Teal\u00e2 kendisine kar\u015f\u0131 c\u00fcr\u00fcm i\u015fleyen m\u00fc\u015friklerin tutumlar\u0131n\u0131 beyan ederken<\/p>\n <\/p>\n “Onlar bir k\u00f6t\u00fcl\u00fck yapt\u0131klar\u0131 zaman: ‘Babalar\u0131m\u0131z\u0131 bu yolda bulduk. Allah da bize bunu emretti’ derler. De ki: ‘Allah k\u00f6t\u00fcl\u00fc\u011f\u00fc emretmez. Allah’a kar\u015f\u0131 bilmedi\u011finiz \u015feyleri mi s\u00f6yl\u00fcyorsunuz?” (A’r\u00e2f: 7\/28) <\/strong>buyurmu\u015ftur.<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi atalar dinine olan taassuplar\u0131 onlar\u0131 Allah\u2019a iftira atmaya kadar g\u00f6t\u00fcrm\u00fc\u015f, geleneklerini,\u00a0 \u00f6rflerini, ba\u011flan\u0131l\u0131p sad\u0131k kal\u0131nmas\u0131 gereken bir inan\u00e7 olarak g\u00f6rmelerine kadar gitmi\u015f ve bunlardan kesinlikle taviz verilmemesi gerekti\u011fini savunmu\u015flard\u0131r. Hatta bu u\u011furda sava\u015f\u0131p can vererek atalar\u0131na ve onlar\u0131n miras b\u0131rakm\u0131\u015f olduklar\u0131na (\u00f6rf, gelenek, vb.) ne denli ba\u011fl\u0131 olduklar\u0131n\u0131 ispatlam\u0131\u015flard\u0131r.<\/p>\n Bu inanc\u0131n, insanl\u0131k i\u00e7in bir tehlike oldu\u011fu a\u015fik\u00e2rd\u0131r. \u00c7\u00fcnk\u00fc bozuk inan\u00e7lar; problemli hayatlar, hurafeler meydana getirmi\u015ftir. G\u00fcn\u00fcm\u00fczde ise hurafe ve bat\u0131l inan\u00e7lar atalar dininin etkili bir akt\u00f6r\u00fc olarak \u00f6n\u00fcm\u00fcze \u00e7\u0131kmaktad\u0131r.<\/p>\n \u201cBug\u00fcn tecr\u00fcbelerle \u00f6\u011frenilmi\u015f ger\u00e7eklerden kabul edilmektedir ki, gelenekler sa\u00e7ma bile olsalar, insan toplumlar\u0131 i\u00e7inden kolay kolay uzakla\u015ft\u0131r\u0131lamamaktad\u0131r. Bazen geleneklerin direni\u015fi fikirlerin mukavemetinden daha uzun \u00f6m\u00fcrl\u00fc olmakta, d\u00fc\u015f\u00fcnce tarz\u0131n\u0131 de\u011fi\u015ftirmi\u015f olmas\u0131na ra\u011fmen, bir\u00e7ok kimse gelene\u011fin gere\u011fini yerine getirmeye devam etmektedir.\u201d[27]<\/a><\/p>\n <\/p>\n \u201cDe ki: “Ey kitap ehli! Bizimle sizin aran\u0131zda ortak bir s\u00f6ze gelin: Yaln\u0131z Allah’a ibadet edelim. O’na hi\u00e7bir \u015feyi ortak ko\u015fmayal\u0131m. Allah’\u0131 b\u0131rak\u0131p da kimimiz kimimizi il\u00e2h edinmesin.” E\u011fer onlar yine y\u00fcz \u00e7evirirlerse, deyin ki: “\u015eahit olun, biz m\u00fcsl\u00fcmanlar\u0131z.”\u201d(\u00c2l-i \u0130mran\/64)<\/strong><\/p>\n Bu Ayeti Kerime\u2019nin tefsirinde mehmed Vehbi(Rah) \u015eu a\u00e7\u0131klamay\u0131 yapmaktad\u0131r;<\/strong><\/p>\n “Uleman\u0131n kendi kendine delilsiz ihdas ettikleri bid’atlar\u0131 ve hall-\u00fc h\u00fcrmeti kabul etmek; onlar\u0131 Rab ittihaz etmektir. \u00c7\u00fcnk\u00fc Yahudi ve Hristiyan ulemas\u0131 delile m\u00fcstenid olmaks\u0131z\u0131n bir\u00e7ok mesail ihdas ederek \u015feriatlar\u0131nda helal olan \u015feye haram ve haram olan \u015feye helal demi\u015fler ve avam tabakas\u0131 da bunlar\u0131 kabul etmi\u015flerdir. H\u00e2lbuki hall-\u00fc h\u00fcrmet (helal ve haram) va’z\u0131 Rabb-i Te\u00e2l\u00e2\u2019ya ve onun g\u00f6nderdi\u011fi rasule mahsus oldu\u011fundan bu gibi ahkam\u0131 kabul; Allah’\u0131n d\u0131\u015f\u0131nda onlar\u0131 Rab ittihaz etmektir. \u015eu halde hangi millet olursa olsun dininde olmayan bid’atlar\u0131 ihdas edenlere ittiba’ (tabi olmak) caiz de\u011fildir. Amma \u015feriat-i \u0130slamiyetle f\u0131khi meseleler buna k\u0131yas olunamaz. Zira f\u0131khi meseleler; m\u00fc\u00e7tehidi kiram\u0131n ihdas etmeleriyle h\u00e2s\u0131l olmu\u015f de\u011fildir. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn mesail-i f\u0131khiye \/f\u0131khi meseleler; dinin esas\u0131 olan Kur’an’a ve ehadis-i nebeviyeye m\u00fcsteniddir, yoksa m\u00fc\u00e7tehidinin kendi karihalar\u0131ndan (kendi yanlar\u0131ndan) ihdas olunmam\u0131\u015ft\u0131r. Binaenaleyh; hi\u00e7bir m\u00fc\u00e7tehid esasa m\u00fcstenid olmaks\u0131z\u0131n bir mesele ihdas etmi\u015f de\u011fildir. Bizim edillemiz olan Kitap, s\u00fcnnet, icma-i \u00fcmmet, k\u0131yas-\u0131 fukaha mazbuttur. Bunlara asl\u0131 tezvirat (yalanc\u0131l\u0131k, doland\u0131r\u0131c\u0131l\u0131k) kar\u0131\u015fmam\u0131\u015ft\u0131r. \u015eu halde bizim gen\u00e7lerimizin “bin iki y\u00fcz k\u00fcsur sene evvel gelen Imam-\u0131 Azam’\u0131n i\u00e7tihad etti\u011fi meseleler \u015fimdi kafi gelmez” gibi iddialar esas-\u0131 \u015feriata ve i\u00e7tihada ve i\u00e7tihad\u0131n keyfiyetine cehilden ne\u015fet etme birtak\u0131m vahi s\u00f6zlerdir. Zira \u0130mam-\u0131 Azam ve sair imamlar kendi yanlar\u0131ndan bir mesele ortaya koymam\u0131\u015flar, her ne s\u00f6ylemi\u015flerse \u015feriat\u0131n esaslar\u0131ndan alarak s\u00f6ylemi\u015flerdir.”[28]<\/a> Bunun i\u00e7in diyoruz ki; hakk\u0131n \u00fczerinde bulunan m\u00fc\u00e7tehid imamlar\u0131 taklid etmenin bir ismi de “ittiba”d\u0131r. M\u00fc\u00e7tehid imamlar\u0131 taklid edip ittiba etmek ayr\u0131, hi\u00e7bir delile dayanmayan bat\u0131l\u0131n \u00fczerindeki atalar\u0131 taklid etmek ayr\u0131d\u0131r.[29]<\/a><\/p>\n \u0130stikametleri Edile-i \u015feriyye\u2019ye yani d\u00f6rt temel delil olan (Kuran, s\u00fcnnet, icma ve k\u0131yas)\u2019 a dayanmayan ki\u015filer isimleri ve makamlar\u0131 ne olursa olsun \u00dcstat, \u015eeyh, Hoca, fark etmez bu kimseleri taklit caiz de\u011fildir. Velev ki isimleri Ahmet, Mehmet, H\u00fcseyin olsun durum yine ayn\u0131d\u0131r. \u0130slam\u2019da \u00f6l\u00e7\u00fc, \u015feriat\u0131n vaaz ettiklerinden ibarettir. Bunun d\u0131\u015f\u0131nda herhangi bir konuda ekleme, \u00e7\u0131karma, tebdil(de\u011fi\u015ftirme) konusunda insanlara tercih imk\u00e2n\u0131 verilmemi\u015ftir.<\/p>\n \u00d6nceki nesilleri g\u00f6z \u00f6n\u00fcnde bulundurdu\u011fumuzda Peygamberlerin hayat\u0131nda netli\u011fi ile g\u00f6r\u00fclecek olan tevhidi bir m\u00fccadelenin ve bu tebli\u011fden uzak olan hayat sahipleri noktas\u0131nda Kuran\u0131 Kerimde bizlere bir\u00e7ok misaller verilmektedir. Bu misallerden bir tanesi ad kavmidir ki, kavmi Hud(A.s) getirdiklerini yalanlarken \u015fu mazeretlerle kar\u015f\u0131 \u00e7\u0131k\u0131yorlard\u0131;<\/p>\n \u00a0<\/strong><\/p>\n \u00a0<\/strong><\/p>\n \u201cOnlar, “Sen bize tek Allah’a ibadet edelim, atalar\u0131m\u0131z\u0131n ibadet edegeldiklerini b\u0131rakal\u0131m diye mi geldin? E\u011fer do\u011fru s\u00f6yleyenlerden isen, haydi bizi tehdit etti\u011fin azab\u0131 bize getir” dediler.\u201d (Araf 70)<\/strong><\/p>\n Yine bak\u0131ld\u0131\u011f\u0131nda ba\u015fka bir misal vermek gerekirse LA baltas\u0131yla putlar\u0131 k\u0131ran \u0130brahim(As.) Tevhidi tebli\u011f etmi\u015f oldu\u011fu toplumun atalar\u0131n\u0131n ko\u015fmu\u015f olduklar\u0131 \u015firk hayat\u0131n\u0131 taklitte en \u00fcst safhaya \u00e7\u0131kartm\u0131\u015flard\u0131. Kuran\u2019\u0131 Kerimde bu konu \u015fu ayetlerde net bir ifade ile \u00f6n\u00fcm\u00fcze sunulmaktad\u0131r;<\/p>\n \u201cAndolsun, daha \u00f6nce de \u0130brahim’e do\u011fruyu yanl\u0131\u015ftan ay\u0131rma yetene\u011fini verdik. Biz zaten onu biliyorduk.<\/strong> Hani o, babas\u0131na ve kavmine, “Ne bu tap\u0131n\u0131p durdu\u011funuz heykeller?” demi\u015fti. Atalar\u0131m\u0131z\u0131 bunlara ibadet ediyor bulduk dediler.<\/strong> \u0130brahim, “Andolsun, siz de, atalar\u0131n\u0131z da apa\u00e7\u0131k bir sap\u0131kl\u0131k i\u00e7indesiniz” dedi.\u201d<\/strong>(Enbiya 51-54)<\/strong><\/p>\n \u201c\u0130brahim (As.)\u2019\u0131n babas\u0131 ve kavmi dediler ki, \u00abBiz babala\u00adr\u0131m\u0131z\u0131 bu suretlere ibadet ederler bulduk.\u00bb Binaenaleyh; biz bun\u00adlar\u0131n ibadete ehil ve \u00fcl\u00fbhiyete m\u00fcstahak olduklar\u0131n\u0131 bilmeyiz, an\u00adcak babalar\u0131m\u0131z\u0131n mesleklerini takip ve onlara iktida ederiz. Zira babalar\u0131m\u0131z erbab-\u0131 fetanet ve zeki olduklar\u0131 cihetle onlar\u0131n hata edeceklerini zannetmedi\u011fimizden mezheplerini tahkika (ara\u015ft\u0131rmaya) l\u00fczum g\u00f6r\u00admedik hemen taklit ettik\u201d demekle cevap verdiler. \u0130brahim (A.S.) onlar\u0131n bu cevaplar\u0131n\u0131 reddetmek \u00fczere dedi ki: \u201cAllah’a yemin ederim, siz ve babalar\u0131n\u0131z a\u00e7\u0131k bir dal\u00e2let i\u00e7indesiniz. \u00c7\u00fcnk\u00fc babalar\u0131n\u0131z\u0131n ve sizin tutmu\u015f oldu\u011funuz yolda asla sal\u00e2h ve sel\u00e2met yoktur. Zira c\u00fcmleniz hidayetten gayet uzak bir gaflet ve cehalet i\u00e7indesiniz\u201d demekle babas\u0131n\u0131n ve kavminin dal\u00e2letlerini beyan etti.\u201d[30]<\/a><\/p>\n \u0130brahim (As)\u2019\u0131n Kavmi ile olan davet m\u00fccadelesinde, tevhid davetine icabetlerinin \u00f6n\u00fcnde g\u00f6ze \u00e7arpan en \u00f6nemli fakt\u00f6r, atalar\u0131na ve reislerine hi\u00e7bir ilmi delil olmaks\u0131z\u0131n tabi olmalar\u0131d\u0131r. Toplum dininin kay\u0131tlarda ya da n\u00fcfus c\u00fczdanlar\u0131nda \u0130slam yazmas\u0131 ge\u00e7erli de\u011fildir. \u00d6nemli olan Allah cc kat\u0131nda ismimiz kay\u0131tlarda ne ge\u00e7mektedir.<\/p>\n \u015e\u0130RKU\u2019T TAB\u2019\u0130D<\/strong><\/p>\n Allah’la birlikte baz\u0131 ortaklar\u0131n var oldu\u011funa inanmakt\u0131r. Hristiyanlar\u0131n ekanimi selase (\u00fc\u00e7 uknum) Baba, o\u011ful Ruhul kud\u00fcs diye teslis inan\u00e7lar\u0131 yani her \u00fc\u00e7 unsurda ul\u00fbhiyetin var oldu\u011funa ve Allah’\u0131n bu \u00fc\u00e7 unsurdan meydana geldi\u011fine inanmalar\u0131 bu \u00e7e\u015fit \u015firke d\u00e2hil olur Bu durum da vahdaniyet-i ilahiyeyi ihlal eden bir \u015firk \u00e7e\u015fididir. Bu hususta Allah (cc);<\/p>\n \u201c\u015ean\u0131m hakk\u0131 i\u00e7in << Allah, \u00fc\u00e7\u00fcn \u00fc\u00e7\u00fcnc\u00fcs\u00fcd\u00fcr>> diyenler k\u00e2fir olmu\u015flard\u0131r! H\u00e2lbuki tek bir ilahtan ba\u015fka hi\u00e7bir ilah yoktur! E\u011fer s\u00f6ylediklerinden vazge\u00e7mezlerse i\u00e7lerinden ink\u00e2r edenlere mutlaka elemli bir azab dokunacakt\u0131r.\u201d( Maide 73) <\/strong>Buyurarak bunlar\u0131n itikatlar\u0131n\u0131n bat\u0131l ve m\u00fc\u015frik olduklar\u0131 beyan olunmaktad\u0131r.<\/p>\n <\/p>\n \u201cAndolsun, “Allah, Meryem o\u011flu Mesih’tir”, diyenler kesinlikle k\u00e2fir oldular…\u201d(Maide 17) <\/strong>Bu ayeti Kerime\u2019nin tefsirinde Mevdudi (Rah) \u015eu izah\u0131 yapmaktad\u0131r; \u201cH\u0131ristiyanlar Hz. \u0130sa’y\u0131 (As.) ilah kabul edip Ona tap\u0131nmakla k\u00fcf\u00fcr su\u00e7unu i\u015flediler. Bu, Hz. \u0130sa’y\u0131 (As.) Allah’la insan\u0131n birle\u015fimi sayma yan\u0131lg\u0131lar\u0131ndan ileri geldi. Bu yan\u0131lg\u0131 bilginlerinin bu kadar l\u00e2f kalabal\u0131\u011f\u0131na ve tart\u0131\u015fmalar\u0131na ra\u011fmen Hz. \u0130sa’n\u0131n (As.) \u015fahsiyetini i\u00e7inden \u00e7\u0131kamad\u0131klar\u0131 bir bilmece haline getirdi. Ne kadar \u00e7\u00f6zmeye \u00e7al\u0131\u015ft\u0131larsa, sorun o kadar karma\u015f\u0131kla\u015ft\u0131. Bu karma\u015f\u0131k \u015fahsiyetin insan\u00ee y\u00f6n\u00fcnden etkilenenler ise, Onu Allah’\u0131n o\u011flu ve \u00dc\u00e7 \u2018\u00fcn biri haline getirirken, \u015fahsiyetinin \u0130l\u00e2h\u00ee y\u00f6n\u00fcnden etkilenenler ise, Onu Allah’\u0131n insanla\u015fm\u0131\u015f \u015fekli (Hulul inanc\u0131) kabul edip kendisine tap\u0131nd\u0131lar.\u201d[31]<\/a><\/p>\n A\u015fa\u011f\u0131da zikredilen ayetlerde bu inanc\u0131n bat\u0131l oldu\u011funu izah etmekte ve bu gibi sap\u0131k d\u00fc\u015f\u00fcnceleri reddetmektedir.<\/p>\n <\/p>\n \u201cAllah, hi\u00e7bir \u00e7ocuk edinmemi\u015ftir. O’nunla birlikte ba\u015fka hi\u00e7bir il\u00e2h yoktur\u2026\u201d (M\u00fcminun 91)<\/strong><\/p>\n \u201cDeki O Allah birdir. Allah Sameddir. O’ndan \u00e7ocuk olmam\u0131\u015ft\u0131r (Kimsenin babas\u0131 de\u011fildir). Kendisi de do\u011fmam\u0131\u015ft\u0131r (kimsenin \u00e7ocu\u011fu de\u011fildir). Hi\u00e7bir \u015fey ona denk ve benzer de\u011fildir.\u201d (\u0130hlas 1-4)<\/strong><\/p>\n Evet, Allah cc zat, s\u0131fat ve fiillerinde tektir. E\u015fi, benzeri, orta\u011f\u0131 ve misli yoktur ve olmas\u0131 gibi bir durum m\u00fcmk\u00fcn de\u011fildir. Allah azze ve celle\u2019yi yarat\u0131lm\u0131\u015flara benzetmek k\u00fcf\u00fcr ve \u015firktir. Allah cc \u015firkin her \u00e7e\u015fidinden m\u00fcnezzehtir. Herhangi bir mahl\u00fbku da Allah azze ve celle\u2019nin s\u0131fatlar\u0131yla s\u0131fatland\u0131rmaya \u00e7al\u0131\u015fmak ta k\u00fcf\u00fcrd\u00fcr. \u015eirkin hi\u00e7bir delili ve dayana\u011f\u0131 yoktur.<\/p>\n \u015e\u0130RKU\u2019T TAKR\u0130B<\/strong><\/p>\n Allah\u2019\u0131n birli\u011fine inand\u0131klar\u0131 halde kendilerini Allah\u2019a yakla\u015ft\u0131rmak maksad\u0131yla ve Allah\u2019\u0131n yan\u0131nda \u015fefaat\u00e7i olur inanc\u0131yla yada s\u0131rf atalar\u0131na uyarak bir tak\u0131m e\u015fyaya fayda ve zarar vermekten aciz olan varl\u0131klara ve putlara tazim etmektir. Bu \u00e7e\u015fit \u015firke veseniye denilir ki bu \u015firkin en adi \u00e7e\u015fitlerindendir. Kuran-\u0131 Kerimde bu \u00e7e\u015fit \u015firki red ile<\/p>\n <\/p>\n \u201cO Halde Allah ile beraber ba\u015fka bir ilaha yalvarma; sonra azab edilenlerden olursun!\u201d(\u015euara\/213)<\/strong><\/p>\n Allah rasul\u00fc (s.a.v) Allahtan ba\u015fkas\u0131na yalvarmaktan ve ba\u015fkas\u0131ndan yard\u0131m dilemekten Allah’\u0131n yetkilerini k\u0131smen dahi ba\u015fkalar\u0131na vermekten men olundu\u011fu halde ve b\u00f6yle yapt\u0131\u011f\u0131 takdirde azap ile tehdit olundu\u011fu halde ba\u015fkas\u0131n\u0131n azab\u0131n\u0131n \u015fiddetini ak\u0131l sahiplerinin iyi d\u00fc\u015f\u00fcnmesi gerekir.<\/p>\n Allah ‘tan ba\u015fkas\u0131na yalvarmak ul\u00fbhiyet ve rububiyet yetkilerini k\u0131smen dahi ba\u015fkas\u0131na isnat etmek anlam\u0131na gelmektedir. Ne denli s\u0131k\u0131nt\u0131 da olursa olsun kulun ba\u015fkas\u0131na yalvarmas\u0131 \u015firk olarak de\u011ferlendirilmi\u015ftir. Esasen ba\u015fkas\u0131na yalvar\u0131lsa bile Allah’tan ba\u015fka hi\u00e7bir kimsenin yard\u0131m etmeye imk\u00e2n\u0131 da yoktur.<\/p>\n Ve daha buna benzer bir\u00e7ok ayeti kerime mevcuttur. Baz\u0131 cans\u0131z e\u015fya \u015firk konumuna getirildi\u011fi gibi insanlar\u0131n dahi bu konuma (\u015firk durumuna) getirilmesi de m\u00fcmk\u00fcnd\u00fcr. Helal ve haram emir ve yasak koyma yetkisi verilen insanlar da Allah’a (Allah\u2019\u0131n yetkilerine) ortak konumuna getirilmi\u015f olur. Bu Hususta Kuran-\u0131 Kerimde;<\/p>\n <\/p>\n De ki:<\/strong> \u201cEy ehli kitap! Bizimle sizin aran\u0131zda e\u015fit olan bir kelimeye gelin! \u015e\u00f6yle ki; Allah’tan ba\u015fkas\u0131na ibadet etmeyelim, O’na hi\u00e7bir \u015feyi ortak ko\u015fmayal\u0131m ve Allah’\u0131 b\u0131rak\u0131p birbirimizi rabler edinmeyelim! Buna ra\u011fmen yine de y\u00fcz \u00e7evirirlerse art\u0131k \u015fahit olun ki Biz ger\u00e7ekten M\u00fcsl\u00fcmanlar\u0131z\u201d deyin.\u201d(\u00c2l-i \u0130mran\/64)<\/strong><\/p>\n \u00a0<\/strong><\/p>\n Ve yine; \u201cHahamlar\u0131n\u0131 Rahiplerini Ve Meryem O\u011flu Mesih’i Allah\u2019tan Ba\u015fka Rabler Edindiler. Halbuki Onlara Ancak tek bir \u0130lah\u2019a ibadet etmekle emrolunmu\u015flard\u0131. O’ndan Ba\u015fka ilah yoktur! O ortak ko\u015fmakta olduklar\u0131 \u015feylerden pek m\u00fcnezzehtir!(Tevbe\/31) <\/strong>Buyurarak bu t\u00fcr \u015firk beyan olunmaktad\u0131r. \u0130sim, cisim zaman, mek\u00e2n ve \u015fekil de\u011fi\u015fmi\u015f olsa da \u015firk her zaman i\u00e7in h\u00fckmen \u015firktir.[32]<\/a><\/p>\n \u015eirk ko\u015fan toplumlarda yayg\u0131n olan hastal\u0131k, arac\u0131l\u0131k \u015firkidir. Nitekim Salih (as) kavmine yapt\u0131\u011f\u0131 \u00e7a\u011fr\u0131da Allah\u2019\u0131n kullar\u0131na yak\u0131n oldu\u011funu ve dualara icabet etti\u011fini beyan etmesiyle, kavminin ta\u015f\u0131d\u0131\u011f\u0131 sap\u0131kl\u0131\u011fa dikkat \u00e7ekmi\u015ftir.<\/p>\n <\/p>\n \u201cSemud halk\u0131na da karde\u015fleri Salih\u2019i g\u00f6nderdik. Dedi ki :\u201d…<\/strong> \u015e\u00fcphesiz benim Rabbim, yak\u0131n oland\u0131r, (dualar\u0131) kabul edendir.” (Hud\/61)<\/strong><\/p>\n Bu ayetin tefsirinde Mevdudi (rha) \u015funlar\u0131 kaydetmi\u015ftir;<\/p>\n Bu k\u0131sa ibarede Kur’an, her devirde insanlar\u0131 yanl\u0131\u015f yollara sevk etmi\u015f olan m\u00fc\u015friklerin bir yanl\u0131\u015f anlamas\u0131na kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Onlar Allah’\u0131n kendilerinden \u00e7ok uzaklarda ve bu y\u00fczden de onu d\u00fcnya krallar\u0131 gibi yakla\u015f\u0131lmaz oldu\u011funu san\u0131yorlard\u0131. Krallara yakla\u015fman\u0131n tek yolu, onlar\u0131n huzuruna \u00e7\u0131kabilen ve arzuh\u00e2l sahiplerinin dileklerini sunabilen ve ald\u0131\u011f\u0131 cevab\u0131 geri iletebilen arac\u0131lard\u0131. Dolay\u0131s\u0131yla zanlar\u0131nca Allah’a ettikleri duay\u0131 iletecek ve kabul olup olmad\u0131\u011f\u0131n\u0131 bildirecek arac\u0131lar gerekiyordu. Bunun a\u00e7\u0131k\u00e7a bat\u0131l oldu\u011fu ortadad\u0131r. Bu inanc\u0131 te\u015fvik edip hakl\u0131la\u015ft\u0131ranlar, kendileri olmaks\u0131z\u0131n Allah’a ula\u015fman\u0131n, dualara kar\u015f\u0131l\u0131k alman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcren bir tak\u0131m uyan\u0131k tiplerdi. Dolay\u0131s\u0131yla s\u0131radan insanlar Allah’a ula\u015fmak i\u00e7in b\u00f6ylesi kutsal varl\u0131klar\u0131n pe\u015fine d\u00fc\u015fmeliydi. B\u00f6ylece, \u00e7e\u015fitli hediyeler sunarak Y\u00fcce Makam’a iletilmek \u00fczere isteklerini bildirdikleri ve arzuh\u00e2llerini iletmede olduk\u00e7a h\u00fcnerli olan kimselerin emrine girmeye ba\u015flad\u0131lar. Bu yanl\u0131\u015f anlama sonucu bir arac\u0131lar g\u00fcruhu olu\u015fup, ruhbanl\u0131k d\u00fczeninin kurulmas\u0131na yol a\u00e7t\u0131. Bu sistem cahili m\u00fc\u015frik inan\u00e7 izleyicilerini \u00f6ylesine ablukaya alm\u0131\u015ft\u0131 ki, do\u011fumdan \u00f6l\u00fcme kadar herhangi bir dini t\u00f6reni bizzat icra edemez duruma gelmi\u015flerdi. \u015eimdi Hz. Salih’in (a.s) m\u00fc\u015friklerin bat\u0131l inanc\u0131n\u0131 ge\u00e7ersiz k\u0131lan k\u0131sa cevab\u0131 \u00fczerinde dural\u0131m. Cevap \u015fudur: “Allah yak\u0131nd\u0131r (karib) . Bu y\u00fczden O’nun yard\u0131m\u0131n\u0131 herhangi bir arac\u0131n\u0131n yard\u0131m\u0131 olmaks\u0131z\u0131n do\u011frudan isteyin. Evet. O y\u00fcceler y\u00fccesidir, ama her biriniz O’nu isteklerinizi f\u0131s\u0131lt\u0131yla bile iletece\u011finiz yak\u0131nl\u0131kta bilmelisiniz kendinize. Hatta isteklerinizi gizlice bildirebilece\u011finiz gibi a\u00e7\u0131k\u00e7a da bildirebilirsiniz O’na. Dolay\u0131s\u0131yla arac\u0131lar edinme, onlar\u0131 bu i\u015fe ortak ko\u015fma aptall\u0131\u011f\u0131ndan vazge\u00e7in ve dualar\u0131n\u0131z\u0131, sizin en yak\u0131n\u0131n\u0131zda olan ve isteklerinize kar\u015f\u0131l\u0131k verecek olan Allah’a edin.[33]<\/a><\/p>\n Ve yine Allah(cc), kullar\u0131ndan uzakta olmad\u0131\u011f\u0131n\u0131 onlar\u0131n \u00e7a\u011fr\u0131s\u0131n\u0131 i\u015fitti\u011fini ve aralar\u0131na kimseyi koymamalar\u0131 gerekti\u011fini bunun \u015firk olup affedilmeyecek bir su\u00e7 haline geldi\u011fini kitab\u0131nda beyan etmi\u015ftir. Bu gibi akidelerin var olmas\u0131n\u0131n en temel sebebi Allah\u2019\u0131n tan\u0131nmamas\u0131 yani ilmin ortadan kalkmas\u0131d\u0131r.<\/p>\n Putlara ilk olarak tap\u0131nma: Salih baz\u0131 kimseler \u00f6lm\u00fc\u015f, kavimleri de \u00fczer\u00adlerine mescitler in\u015fa edip suretlerini yapm\u0131\u015flard\u0131. B\u00f6ylelikle onlar\u0131n durumla\u00adr\u0131n\u0131 ve ibadetlerini hat\u0131rlamak, onlara benzemek istemi\u015flerdi. Aradan ge\u00e7en uzun zaman sonra bu suretlere bir de beden\u00ee \u015fekiller verdiler. Zaman bir s\u00fcre daha ge\u00e7tikten sonra bu sefer bu putlara ibadet ettiler ve bunlara salih kimse\u00adlerin isimlerini verdiler: Ved, Suv\u00e2’, Ya\u011f\u00fbs, Ye\u00fbk ve Nesr.[34]<\/a><\/p>\n Allah(cc) hakk\u0131ndaki yanl\u0131\u015f kanaatler onlar\u0131 sapk\u0131nl\u0131\u011fa d\u00fc\u015f\u00fcrm\u00fc\u015f ve karanl\u0131klara g\u00f6mm\u00fc\u015ft\u00fcr. Oysaki Allah(cc) y\u00fcce kitab\u0131m\u0131z Kur\u2019an-\u0131 Kerim\u2019de \u015f\u00f6yle buyurmaktad\u0131r;<\/p>\n <\/p>\n \u201cKullar\u0131m, beni senden sorarlarsa, (bilsinler ki), ger\u00e7ekten ben (onlara \u00e7ok) yak\u0131n\u0131m. Bana dua edince, dua edenin duas\u0131na cevap veririm. O h\u00e2lde, do\u011fru yolu bulmalar\u0131 i\u00e7in benim davetime uysunlar, bana iman etsinler.\u201d(Bakara\/186)<\/strong><\/p>\n \u201cDuan\u0131n \u00f6nemini anlamak i\u00e7in, yaln\u0131z konusu \u00fczerinde bulundu\u011fumuz \u00e2yeti d\u00fc\u015f\u00fcnmek yeterli olacakt\u0131r. \u00c7\u00fcnk\u00fc Cenab-\u0131 Allah, kitab\u0131n\u0131n on d\u00f6rt yerinde soru ve cevab\u0131 zikretmi\u015ftir ki bunlar\u0131n baz\u0131s\u0131: “Ey Muhammed! Sana ruhtan soruyorlar. De ki…” (\u0130sr\u00e2, 17\/85), “Ey Muhammed! Sana da\u011flar\u0131n k\u0131yametteki halini sorarlar. De ki…” (T\u00e2h\u00e2, 20\/105), “Ey Muhammed! Sana k\u0131yametten sorarlar, ne zaman kopacak? diye. De ki…” (A’r\u00e2f, 7\/187) gibi itikatla; baz\u0131s\u0131 da: “Ey Muhammed! Sana neyi infak edeceklerini soruyorlar. De ki…”Ey Muhammed! Sana i\u00e7kiden ve kumardan soruyorlar. De ki…” (Bakara, 2\/215) gibi ibadetle ilgilidir. Bunlar\u0131n cevaplar\u0131 da \u00fc\u00e7 \u015fekilde gelmi\u015ftir: \u00c7o\u011funda yerinde buyurulmu\u015ftur ki, bu da cevab\u0131n \u00e7abuklu\u011funa ve hemen tebli\u011fine tenbih vard\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc de dua hakk\u0131ndaki bu ayettir ki burada: “Kullar\u0131m sana benden sorduklar\u0131 zaman…” ayetinde veya diye a\u00e7\u0131k\u00e7a s\u00f6ylenmeyerek cevab\u0131nda do\u011frudan do\u011fruya “Ben yak\u0131n\u0131m.” buyurulmu\u015f, vas\u0131ta kald\u0131r\u0131lm\u0131\u015f, yak\u0131nl\u0131k da duaya icabetle a\u00e7\u0131klanm\u0131\u015ft\u0131r ki bunda b\u00fcy\u00fck bir incelik vard\u0131r. Cenab-\u0131 Allah, duada kulu ile kendisi aras\u0131na bir vas\u0131tan\u0131n girmesini istemiyor ve sanki diyor ki: “Kulum, vas\u0131taya dua vaktinden ba\u015fkas\u0131nda muhta\u00e7 olabilirse de, dua vaktinde benimle onun aras\u0131nda vas\u0131ta yoktur.”[35]<\/a><\/p>\n <\/p>\n \u201c\u0130yi bilin ki, halis din yaln\u0131z Allah’\u0131nd\u0131r. O’nu b\u0131rak\u0131p da ba\u015fka dostlar edinenler, “Biz onlara sadece, bizi Allah’a daha \u00e7ok yakla\u015ft\u0131rs\u0131nlar diye ibadet ediyoruz” diyorlar. \u015e\u00fcphesiz Allah, ayr\u0131l\u0131\u011fa d\u00fc\u015ft\u00fckleri \u015feyler konusunda aralar\u0131nda h\u00fck\u00fcm verecektir. \u015e\u00fcphesiz Allah, yalanc\u0131 ve nank\u00f6r olanlar\u0131 do\u011fru yola iletmez.\u201d(Z\u00fcmer\/3)<\/strong><\/p>\n <\/p>\n \u015e\u0130RKU\u2019L-ESBAB<\/strong><\/p>\n Hakiki tesiri yaln\u0131z zahiri sebeplere vermek tabiat\u0131n hakiki m\u00fcessir oldu\u011funa inanmak da bir \u00e7e\u015fit \u015firktir. Tabiatta var olan \u00e2lemleri ve olaylar\u0131 tabiat yap\u0131yor diyen tabiat\u00e7\u0131lar ve onlara hak verenler esbab-i \u015firk ile m\u00fc\u015friktirler. Zira tekvini kanunlar ancak Allah (c.c)’\u0131n yetkisindedir. Mutlak Hal\u0131k-\u0131 Z\u00fcl Celal O’dur. O’nun iradesi ve kudretiyle b\u00fct\u00fcn k\u00e2inat (\u00e2lemler) in nizam\u0131 var olmu\u015f ve varl\u0131\u011f\u0131n\u0131 devam ettirmektedir. Zira Cenab-\u0131 Hakk;<\/p>\n <\/p>\n \u201cO ki, g\u00f6kleri ve yeri ve ikisi aras\u0131nda bulunanlar\u0131 alt\u0131 g\u00fcnde yaratt\u0131 Sonra ar\u015fa h\u00fckmeden Rahmand\u0131r; art\u0131k bunu hakk\u0131yla haberdar olan birine sor!\u201d(Furkan\/59) <\/strong>buyurmu\u015ftur. Ancak \u201cher \u015feyin bir sebebi vard\u0131r, sebepleri halk eden Allah Z\u00fclcelal\u2019dir\u201d demek \u015firk de\u011fildir. \u00c2lemlerde cereyan eden her t\u00fcrl\u00fc fiili mutlak yaratan Allahu Te\u00e2l\u00e2\u2019d\u0131r. Her hareket eden cismin hareket ettireni her duran cismin durdurucusu yine Allahu Te\u00e2l\u00e2\u2019d\u0131r. Bize ula\u015fan her nimet, ya\u011fan her ya\u011fmur, a\u00e7an her \u00e7i\u00e7ek ve evren i\u00e7erisindeki her t\u00fcrl\u00fc olu\u015fumu sa\u011flayan Allah azze ve celle \u2019dir. Her i\u015fin Allah\u2019\u0131n dilemesi ile meydana geldi\u011fini bilmek bizim ona dayanmam\u0131z\u0131 i\u015flerimizde ona tevekk\u00fcl etmemizi gerektirir. Fakat bu anlay\u0131\u015f bizi \u00e7al\u0131\u015fmamaya haz\u0131rl\u0131k yapmamaya itmemelidir. Bilakis Allah (cc) hem do\u011fru sebeplere sar\u0131lmam\u0131z\u0131 hem de netice olarak kendisine g\u00fcvenmemizi emretmi\u015ftir. Do\u011fru akide budur. Hi\u00e7bir \u00e7al\u0131\u015fma yapmadan nas\u0131l olsa her \u015feyi verende-alanda Allah (cc) diyerek tembellik yapmak ki\u015finin kendisini aldatmas\u0131d\u0131r. Allahu Te\u00e2l\u00e2 sebebe ayr\u0131 h\u00fckmeder sonuca da ayr\u0131 h\u00fckmeder. Yani sebepleri de sonucu da yaratan yine Allah\u2019t\u0131r. Dolay\u0131s\u0131yla Ak\u0131l ve irade sahibi insanlara Allah\u2019\u0131n emri iki t\u00fcrl\u00fcd\u00fcr. O bize hem \u00e7al\u0131\u015fmay\u0131 hemde kendi eme\u011fimize g\u00fcvenmememizi emrediyor. O bize say\u0131ca ordu, ordu i\u00e7in te\u00e7hizat ve her t\u00fcrl\u00fc haz\u0131rl\u0131\u011f\u0131 yapmam\u0131z\u0131 fakat zaferin yine Allah\u2019\u0131n Emri ve dilemesi ile olaca\u011f\u0131n\u0131 \u00f6\u011fretiyor. O bize her t\u00fcrl\u00fc imk\u00e2nlar\u0131m\u0131z\u0131 \u015fer\u2019i \u00f6l\u00e7\u00fcler \u00e7er\u00e7evesinde kullanarak \u00e7al\u0131\u015fmam\u0131z\u0131 ve yine Er-Rezzak olan\u0131n kendisinin oldu\u011funa inanmam\u0131z\u0131 emrediyor. O bize hastaland\u0131\u011f\u0131m\u0131z zaman imk\u00e2nlar \u00e7er\u00e7evesinde doktor, ila\u00e7 ne gerekiyorsa yapmam\u0131z\u0131 fakat \u015fifay\u0131 verenin kendisi oldu\u011funa inanmam\u0131z\u0131 emrediyor. K\u0131sacas\u0131 her konuda fert ve toplum ad\u0131na ne varsa yap\u0131lmal\u0131 ve bilinmelidir ki sonuca ula\u015ft\u0131ran Allah\u2019t\u0131r. Evet, Allah\u2019a kul olman\u0131n \u015fartlar\u0131 bunlard\u0131r. Ne sebepleri terk ederek sadece Allah\u2019a g\u00fcvendi\u011fini s\u00f6ylemeli, ne de yap\u0131lan herhangi bir i\u015fte sebebi sonuca mutlak tesirli, yani sebebin sayesinde oldu\u011funu d\u00fc\u015f\u00fcnmemelidir. K\u00e2inattaki hi\u00e7bir \u015fey Allah\u2019\u0131n ilmi, kudreti, iradesinin d\u0131\u015f\u0131nda de\u011fildir. A\u015fa\u011f\u0131daki ayetler incelendi\u011finde mesele daha iyi kavranacakt\u0131r;<\/p>\n \u201c(Sava\u015fta) onlar\u0131 siz \u00f6ld\u00fcrmediniz, fakat Allah onlar\u0131 \u00f6ld\u00fcrd\u00fc. (Oklar\u0131) Att\u0131\u011f\u0131n zaman da sen atmad\u0131n, fakat Allah att\u0131\u2026\u201d (Enfal 17)<\/strong><\/p>\n \u201cHi\u00e7 \u015f\u00fcphesiz, r\u0131z\u0131k veren O, metin kuvvet sahibi olan Allah’t\u0131r.\u201d (Zariyat 58)<\/strong><\/p>\n \u201cHastaland\u0131\u011f\u0131m zaman bana \u015fifa veren O\u2019 dur.\u201d (\u015euara 80)<\/strong><\/p>\n \u201cAllah’\u0131n g\u00f6kten ya\u011fmur indirdi\u011fi, b\u00f6ylece yery\u00fcz\u00fcn\u00fcn yemye\u015fil oldu\u011funu g\u00f6rmedin mi? \u015e\u00fcphesiz Allah, \u00e7ok l\u00fctufk\u00e2rd\u0131r, hakk\u0131yla haberdard\u0131r.(Hac 63)<\/strong><\/p>\n \u201cBuna g\u00f6re Allah\u2019u Te\u00e2l\u00e2\u2019n\u0131n \u015fu k\u00e2inatta ge\u00e7erli k\u0131ld\u0131\u011f\u0131 sebeplere inanmak gerekti\u011fi gibi \u201cAllah\u2019\u0131n her \u015feyin yarat\u0131c\u0131s\u0131\u201d oldu\u011funu belirten buyru\u011fu uyar\u0131nca asl\u0131nda her\u015feyi O\u2019nun yaratt\u0131\u011f\u0131na inanmak gerekir. Bu ilkenin sonucu olarak sebepleri inkar eden, onlar\u0131 ge\u00e7ersiz sayan kafir olmu\u015f, buna kar\u015f\u0131l\u0131k as\u0131l etkili olan\u0131n onlar oldu\u011funa inanan kimse de Allah\u2019a \u015firk ko\u015fmu\u015f olur.\u201d[36]<\/a> G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi sebeplerin ve maksatlar\u0131n putla\u015ft\u0131r\u0131lmas\u0131 b\u00fcy\u00fck bir zul\u00fcmd\u00fcr ve \u015firktir.[37]<\/a><\/p>\n \u201c\u2026Yoksa zafer, sadece \u00fcst\u00fcn iradeli ve hikmet sahibi olan Allah’tan kaynaklan\u0131r.\u201d ( Ali \u0130mran 126)<\/strong><\/p>\n \u201cKur’an-\u0131 kerim ger\u00e7ek \u00e2lemde oldu\u011fu gibi, kul ile Rabb, m\u00fcmin kalp ile Allah’\u0131n takdiri aras\u0131nda perdesiz, engelsiz, ara\u00e7s\u0131z ve arac\u0131s\u0131z direkt bir ba\u011f kurmak i\u00e7in bu kural\u0131 \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine yerle\u015ftirmeye ve her t\u00fcrl\u00fc \u015faibeden ar\u0131nd\u0131rmaya, ayr\u0131ca zahiri sebep ara\u00e7 ve aletlerin kendili\u011finden bir faaliyetlerinin olmad\u0131\u011f\u0131 ger\u00e7e\u011fini yerle\u015ftirmeye dikkat etmi\u015ftir. Kur’an-\u0131 kerimde, \u00e7e\u015fitli tekit y\u00f6ntemleriyle tekrarlanan bu ve benzeri direktifler, bu ger\u00e7e\u011fi son derece parlak, yol g\u00f6sterici, derin ve ayd\u0131nlat\u0131c\u0131 \u015fekilde m\u00fcsl\u00fcmanlar\u0131n g\u00f6n\u00fcllerine yerle\u015ftirmektedir. B\u00f6ylece m\u00fcsl\u00fcmanlar, yaln\u0131zca y\u00fcce Allah’\u0131n ger\u00e7ek anlamda faaliyet sahibi oldu\u011funu anlam\u0131\u015f oldular. Kendilerinin de Allah taraf\u0131ndan, ara\u00e7 ve sebeplere sar\u0131lmaya, \u00e7aba sarf etmeye ve y\u00fck\u00fcml\u00fcl\u00fcklerini yerine getirmeye emrolunduklar\u0131n\u0131 kavram\u0131\u015f oldular. Bu sayede ger\u00e7ekten ikna olup emredilene itaat ederek bilin\u00e7 ve davran\u0131\u015f aras\u0131ndaki \u015fa\u015f\u0131rt\u0131c\u0131 dengeyi sa\u011flam\u0131\u015f oldular.\u201d[38]<\/a><\/p>\n <\/p>\n \u201c\u2026O halde O’na bile bile e\u015fler ko\u015fmay\u0131n\u0131z.\u201d(Bakara 22)<\/strong><\/p>\n \u201cTevhid inanc\u0131n\u0131n belirginli\u011fini ve ar\u0131l\u0131\u011f\u0131n\u0131 korumak amac\u0131 ile Kur’an’\u0131n \u0131srarla yasaklad\u0131\u011f\u0131 e\u015f ko\u015fma sap\u0131kl\u0131\u011f\u0131, her zaman m\u00fc\u015friklerin yapt\u0131klar\u0131 gibi Allah ile birlikte ba\u015fka il\u00e2hlara, putlara tapmak bi\u00e7iminde basit ve yal\u0131n olmaz. Bu sap\u0131kl\u0131k; kimi zaman, daha ba\u015fka ve gizli bi\u00e7imlerde g\u00f6r\u00fclebilir Daha a\u00e7\u0131k\u00e7as\u0131 bu sap\u0131kl\u0131k; herhangi bir bi\u00e7imde y\u00fcce Allah’tan ba\u015fkas\u0131na umut ba\u011flamak, herhangi bir bi\u00e7imde y\u00fcce Allah’tan ba\u015fkas\u0131ndan korkmak, yine herhangi bir bi\u00e7imde Allah’tan ba\u015fkas\u0131ndan fayda ya da zarar gelebilece\u011fine inanmak \u015feklinde de tezah\u00fcr edebilir.<\/p>\n Nitekim sahabilerden Abdullah b. Abbas bu konuda \u015f\u00f6yle diyor: “Burada kastedilen \u015firk o derece gizlidir ki, karanl\u0131k gecede kara ve p\u00fcr\u00fczs\u00fcz bir kayan\u0131n \u00fczerinde y\u00fcr\u00fcyen bir kar\u0131ncan\u0131n ayak seslerinden daha hafif hissedilir. Bir kimsenin “Allah, senin ve benim hayat\u0131m\u0131z hakk\u0131 i\u00e7in…” “E\u011fer \u015fu k\u00f6pek olmasayd\u0131, d\u00fcn gece evimize h\u0131rs\u0131z girerdi” ya da “E\u011fer \u015fu \u00f6rdek olmasayd\u0131 eve h\u0131rs\u0131z girerdi” \u015feklinde konu\u015fmas\u0131 veya bir adam\u0131n arkada\u015f\u0131na “Allah ve sen dilerseniz…”, “E\u011fer Allah ile falanca olmasayd\u0131…” demesi bu \u015firk t\u00fcr\u00fcn\u00fcn \u00f6rneklerindendir.<\/p>\n Ayr\u0131ca ba\u015fka bir hadisten \u00f6\u011frendi\u011fimize g\u00f6re, sahabilerden biri Peygamber efendimize “E\u011fer Allah ve sen dilerseniz” deyince Resulullah, adam\u0131 “Beni Allah’a e\u015f mi ko\u015fuyorsun?” diye azarlam\u0131\u015ft\u0131r.[39]<\/a><\/p>\n Sonu\u00e7 olarak Allah cc her \u015feyin \u00fczerinde h\u00e2kimdir, koruyucudur. E\u015fya ve maddeler yap\u0131lar\u0131 itibari ile Allah azze ve celle\u2019nin kontrol\u00fcndedirler Allah dilemeden herhangi bir nesnenin bizlere fayda vermesi ya da zarar vermesi Ancak Allah\u2019\u0131n izin vermesi ile m\u00fcmk\u00fcnd\u00fcr ki buda Allah\u2019u Te\u00e2l\u00e2\u2019n\u0131n o maddeye h\u00e2kimiyetini g\u00f6sterir. \u0130nsan kul oldu\u011funu unutmamal\u0131 ve Allah\u2019\u0131n iradesinin \u00fczerinde ne ilac\u0131, ne doktoru, ne k\u00f6pe\u011fi, ne beden kuvvetini, nede sahibi bulundu\u011fu imk\u00e2nlar\u0131 ile her \u015feyi yapabilece\u011fini asla d\u00fc\u015f\u00fcnmemelidir. Do\u011fru olan, kendi elinde bulunana, Allah\u2019\u0131n tasarrufunda bulunandan daha fazla g\u00fcvenmemesidir.<\/p>\n \u015e\u0130RKU\u2019L-A\u011eRAZ<\/strong><\/p>\n \u0130badetleri Allah(cc)\u2019\u0131n emri olmaktan ziyade d\u00fcnyevi menfaat i\u00e7in ba\u015fkalar\u0131na g\u00f6steri\u015f i\u00e7in yapmak da \u015firktir. Bu, t\u00fcr \u015firkin sahibi bile bazen bu \u015firkin fark\u0131na varmaz o nedenle buna gizli \u015firk denilmi\u015ftir. Nefsin, heva ve hevesinin ilahla\u015ft\u0131rmas\u0131 da bu t\u00fcr \u015firktendir. Zira Y\u00fcce Allah Kuran-\u0131 Kerim de:<\/p>\n Hevas\u0131n\u0131 kendisine ilah edinen kimseyi g\u00f6rd\u00fcn m\u00fc? O halde onun \u00fczerine sen mi vekil olacaks\u0131n?(Furkan\/43) <\/strong>buyurarak bu \u015firki beyan etmi\u015ftir. Allah \u015firki affetmez ancak onun d\u0131\u015f\u0131ndaki g\u00fcnahlar\u0131 affeder bu hususta;<\/p>\n \u015e\u00fcphesiz ki Allah, kendisine \u015firk ko\u015fulmas\u0131n\u0131 ba\u011f\u0131\u015flamaz; bunun d\u0131\u015f\u0131ndaki (g\u00fcnahlar\u0131) ise, diledi\u011fi kimse i\u00e7in affeder. Kim Allaha \u015firk ko\u015farsa, art\u0131k do\u011frusu uzak bir dalalet ile sapm\u0131\u015f olur.(Nisa\/116) <\/strong>buyurmu\u015ftur.<\/p>\n \u015eirkin her \u00e7e\u015fidinden sak\u0131nmak farzd\u0131r.[40]<\/a> Allah Resul\u00fc (s.a.v.) de \u015firkten korunmak i\u00e7in her g\u00fcn en az \u00fc\u00e7 defa okunmak \u00fczere \u015fu duay\u0131 tavsiyede buyurmu\u015ftur;<\/p>\n \u201cAllah\u0131m! \u015e\u00fcphesiz bilerek bir\u015feyi ortak ko\u015fmaktan sana s\u0131\u011f\u0131n\u0131r\u0131m ve bilmeyerek yapt\u0131klar\u0131mdan dolay\u0131 g\u00fcnahlar\u0131m\u0131n \u00f6rt\u00fclmesini isterim \u015e\u00fcphesiz sen gayba ait bilgileri ziyade bilensin.\u201d[41]<\/strong><\/a><\/em><\/p>\n \u015eirku\u2019l a\u011fraz, yap\u0131lan amele Allah(cc)\u2019tan ba\u015fkas\u0131n\u0131n r\u0131zas\u0131n\u0131 kar\u0131\u015ft\u0131rmakt\u0131r. Bu \u015firk \u00e7e\u015fidinde amelde r\u0131zas\u0131 g\u00f6zetilen putla\u015ft\u0131r\u0131l\u0131r ve o putla da Allah (cc)\u2019a \u015firk ko\u015fulmu\u015f olur. Yap\u0131lan amelde kahir ekseriyetinde Allah (cc)\u2019\u0131n r\u0131zas\u0131 da olsa \u015eirku\u2019l-A\u011fraz g\u00fcndeme gelir. O amelin tamam\u0131nda Allah (cc)\u2019\u0131n r\u0131zas\u0131 olmas\u0131 \u015fartt\u0131r.<\/p>\n \u015eirku\u2019l a\u011fraz, di\u011fer \u015firk \u00e7e\u015fitleri gibi m\u00fckelleflerin itikad ve amel d\u00fcnyalar\u0131nda meydana gelen bir \u015firk \u00e7e\u015fididir. Herhangi bir m\u00fcmin Allah\u2019\u0131n r\u0131zas\u0131 d\u0131\u015f\u0131nda bir tak\u0131m gayeler g\u00f6zeterek ibadette bulunursa \u015eirku\u2019l A\u011fraz te\u015fekk\u00fcl eder.[42]<\/a><\/p>\n \u015eirku\u2019l a\u011fraz\u0131n g\u00fcncel yans\u0131malar\u0131 ise; \u201cel \u00e2lem ne der?\u201d, \u201cinsanlar ne der?\u201d gibi kayg\u0131lar\u0131n ta\u015f\u0131narak hak olan\u0131 yerine getirmekten geri durmakt\u0131r. \u0130nsanlar\u0131n hat\u0131r\u0131na Allah (cc)\u2019\u0131n emrettiklerinin terk edilmesidir. Makam mevki elden gider korkusuyla hakk\u0131 gizlemekte bu \u015firk \u00e7e\u015fidindendir. Allah(cc)\u2019\u0131n d\u0131\u015f\u0131nda ba\u015fka \u015feylerin hat\u0131r\u0131na amel i\u015flemek ya da ameli iptal etmek, yapmaktan geri durmak da \u015firku\u2019l a\u011frazd\u0131r.<\/p>\n Nitekim bu konuda Fudayl b. Iyaz (rha) \u015f\u00f6yle demektedir; \u201c\u0130nsanlar i\u00e7in ameli terk etmek riyad\u0131r. \u0130nsanlar i\u00e7in amel i\u015flemek ise \u015firktir. \u0130hlas ise; Allah (cc)\u2019\u0131n seni bu ikisinden afiyette k\u0131lmas\u0131d\u0131r(kurtarmas\u0131d\u0131r).\u201d[43]<\/a><\/p>\n \u015eirku\u2019l a\u011fraz\u2019\u0131 bir binaya benzetecek olursak; bu binan\u0131n direkleri g\u00f6rs\u00fcnler, i\u015fitsinler, desinler, demesinler gibi temay\u00fcllerdir. Zira binay\u0131 ayakta tutan direklerdir. Bu temay\u00fcllerin ayakta olmas\u0131, \u015eirku\u2019l a\u011fraz\u0131n hayatta egemen olmaya devam etmesi demektir. Bu konuda \u0130mam-\u0131 Rabbani (rha) \u015f\u00f6yle demi\u015ftir; \u201cRiyadan, s\u00fcm\u2019adan (g\u00f6rs\u00fcnler ve i\u015fitsinler diye yap\u0131lmaktan) Allahu Te\u00e2l\u00e2\u2019n\u0131n gayr\u0131dan; s\u00f6zle ve \u00f6vmekle olsa dahi ecir talebinden beri olmaz ise, o amel \u015firk dairesinin d\u0131\u015f\u0131nda de\u011fildir. O ameli yapan dahi, halis bir muvahhid olamaz.\u201d[44]<\/a> \u015eunu unutmayal\u0131m k; bug\u00fcn \u201chalk bize ne der?\u201d endi\u015fesiyle k\u0131vranan milyonlarca insana rastlamak m\u00fcmk\u00fcnd\u00fcr. \u0130nsanlar\u0131, inand\u0131klar\u0131ndan farkl\u0131 davranmaya zorlayan bu \u201c\u00c7ar\u015f\u0131 Putlar\u0131\u201d imha edilmeden, \u015eirku\u2019l A\u011fraz \u2019\u0131n \u00f6n\u00fcne ge\u00e7mek imk\u00e2ns\u0131zd\u0131r. M\u00fcminlerin birbirleriyle olan ili\u015fkilerinde bile \u015eirku\u2019l A\u011fraz \u2018\u0131n etkilerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.[45]<\/a><\/p>\n \u0130badet, Allah (cc)\u2019\u0131n r\u0131zas\u0131n\u0131 kazanmak i\u00e7in amel etmektir. Nefse muhalefet edilerek Allah\u2019a itaat edilmi\u015f ve sadece O\u2019nun r\u0131zas\u0131 g\u00f6zetilmi\u015fse o ibadettir. Fakat Allah(cc)\u2019\u0131n r\u0131zas\u0131na muhalefet ederek ba\u015fkas\u0131n\u0131n r\u0131zas\u0131n\u0131 eklemek suretiyle yap\u0131lan her eylem \u015firktir. \u015eirkin bu \u00e7e\u015fidine bir\u00e7ok durumlar girer ki, ba\u015fl\u0131calar\u0131 i\u00e7in \u015funlar\u0131 s\u00f6yleyebiliriz;<\/p>\n Kavmiyet\u00e7ilik putu bug\u00fcn insanlar\u0131n ba\u015f\u0131na bela olmu\u015f bir sapk\u0131nl\u0131kt\u0131r. Bu sapk\u0131nl\u0131k, Vatanperverlik tek ama\u00e7 tek hedef haline getirilip b\u00fct\u00fcn gayret ve \u00e7al\u0131\u015fmalar bu puta kanalize edilerek kitlelerin kalbine ve g\u00fcndemine sokulmu\u015ftur. B\u00fct\u00fcn kavgalar\u0131, konu\u015fmalar\u0131, u\u011fra\u015flar\u0131 bu minval \u00fczeredir. B\u00f6yle bir y\u00f6neli\u015f, m\u00fc\u015frik\u00e7e bir y\u00f6neli\u015ftir. Zira Allah (cc), her davran\u0131\u015f\u0131m\u0131zda her hareketimizde O\u2019nun r\u0131zas\u0131n\u0131 g\u00f6zetmemizi ister.<\/p>\n Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fczde \u201cHer \u015fey vatan i\u00e7in\u201d gibi sloganlar ile neye hizmet edildi\u011fi ve g\u00fcd\u00fclen amac\u0131n ne oldu\u011funu iyi d\u00fc\u015f\u00fcnmek gerekir. Mekke D\u00f6nemi\u2019ndeki en yayg\u0131n hastal\u0131\u011f\u0131n kavmiyet\u00e7ilik oldu\u011funu iyi bilmek gerekir. Vatanlar\u0131 u\u011fruna, kavimleri u\u011fruna, atalar\u0131 u\u011fruna Allah\u2019\u0131n dinine sava\u015f a\u00e7\u0131p Resulullah (sav)\u2019e k\u0131l\u0131\u00e7 sallam\u0131\u015flard\u0131r. Bu u\u011furda canlar\u0131n\u0131 vermi\u015fler \u00f6m\u00fcrlerini heba etmi\u015flerdir. Son nefeslerinde dahi kavminin ak\u0131betini merak etme derecesine ula\u015facak kadar ba\u011fl\u0131l\u0131k g\u00f6stermi\u015flerdir. Allah\u2019\u0131n r\u0131zas\u0131n\u0131n \u00f6n\u00fcne vatanlar\u0131n\u0131, kavimlerini, atalar\u0131n\u0131 ge\u00e7irmek yery\u00fcz\u00fcndeki b\u00fcy\u00fck cinayetlerden biridir. Ayn\u0131 zamanda kurgulanan oyunlara boyun e\u011fmek manas\u0131na gelir ki kendi ad\u0131na ba\u015fkalar\u0131n\u0131n karar vermesine m\u00fcsaade etmektir. Son as\u0131rda insanlar\u0131n dini duygular\u0131n\u0131 bast\u0131rmak isteyenler insanlar\u0131n dini duygular\u0131n\u0131 kavmiyet\u00e7ili\u011fe kanalize ederek tuzaklar\u0131na kurban etmi\u015flerdir. Bug\u00fcn Allah(cc)\u2019\u0131n hudutlar\u0131na tecav\u00fcz edilen topraklara kutsiyet atfetmek ve oras\u0131 i\u00e7in fedailik propagandas\u0131 yapmak hedefe giden yolda kulland\u0131klar\u0131 en \u00f6nemli ma\u015fad\u0131r. O topraklara kutsiyet atfederken de \u0130slam\u2019\u0131 kullanm\u0131\u015flard\u0131r. Zira dini duygular\u0131 bast\u0131rmak onun kar\u015f\u0131t\u0131 fikirlerle sa\u011flanamaz. Geriye dini tahrif etmek i\u00e7ini bo\u015faltmak kal\u0131r ki, hedefe ula\u015ft\u0131klar\u0131 metotta budur. Bu sapk\u0131nl\u0131\u011f\u0131n sebepleri bir hayli fazlad\u0131r fakat hepsini toptan kald\u0131ran ve as\u0131l ama\u00e7lanmas\u0131 gerekenin ne oldu\u011fu konusunda \u00f6n\u00fcm\u00fcz\u00fc ayd\u0131nlatan \u015fu ayet-i kerimeyi anlamak; Allah(cc)\u2019tan ba\u015fkas\u0131n\u0131n r\u0131zas\u0131n\u0131 g\u00f6zetmekten bizi afiyette k\u0131lacakt\u0131r. \u015eimdi o ayeti okuyal\u0131m;<\/p>\n De ki: “\u015e\u00fcphesiz benim namaz\u0131m da, di\u011fer ibadetlerim de, ya\u015famam da, \u00f6l\u00fcm\u00fcm de \u00e2lemlerin Rabbi Allah i\u00e7indir.”(En\u2019am\/162)<\/strong><\/p>\n \u201cHayat\u0131mda yapt\u0131\u011f\u0131m b\u00fct\u00fcn i\u015flerim ve \u00f6l\u00fcm\u00fcme kadar sahip olaca\u011f\u0131m iman\u0131m ve salih amelim, Aziz ve Celil olan Allah i\u00e7indir. Yani amel ve maksat\u00adlar\u0131m\u0131n hepsi yaln\u0131zca Y\u00fcce Allah’\u0131n r\u0131zas\u0131na m\u00fcnhas\u0131rd\u0131r. Bu ayet-i kerime b\u00fc\u00adt\u00fcn salih amelleri ihtiva eden kapsaml\u0131 bir ifadedir. M\u00fcsl\u00fcmana d\u00fc\u015fen ise onun niyetinin, amelinin yapt\u0131\u011f\u0131 her bir i\u015fin yaln\u0131zca Y\u00fcce Allah i\u00e7in olmas\u0131d\u0131r. \u0130ster hayat\u0131 esnas\u0131nda yapm\u0131\u015f olsun, isterse de \u00f6l\u00fcm\u00fcnden sonra arkas\u0131ndan gelecek herhangi bir salih amel olsun, hepsi de Allah’a itaat yolunda olmal\u0131d\u0131r. Y\u00fcce Allah birdir, tektir, zat\u0131nda da s\u0131fatlar\u0131nda da, rububiyetinde de ortaks\u0131zd\u0131r. \u0130badet yaln\u0131z O’nad\u0131r. Te\u015fr\u00ee’ (kanun koyma ve yasama) yaln\u0131z O’ndand\u0131r.\u201d[46]<\/a><\/p>\n\u0641\u064e\u0645\u064e\u0646\u0652 \u064a\u064e\u0643\u0652\u0641\u064f\u0631\u0652 \u0628\u0650\u0627\u0644\u0637\u0651\u064e\u0627\u063a\u064f\u0648\u062a\u0650 \u0648\u064e\u064a\u064f\u0624\u0652\u0645\u0650\u0646 \u0628\u0650\u0627\u0644\u0644\u0651\u0647\u0650<\/h1>\n
\u0625\u0650\u0646\u0651\u064e \u0631\u064e\u0628\u0651\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0644\u0651\u0647\u064f \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0623\u064e\u0631\u0652\u0636\u064e \u0641\u0650\u064a \u0633\u0650\u062a\u0651\u064e\u0629\u0650 \u0623\u064e\u064a\u0651\u064e\u0627\u0645\u064d \u062b\u064f\u0645\u0651\u064e \u0627\u0633\u0652\u062a\u064e\u0648\u064e\u0649 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0639\u064e\u0631\u0652\u0634\u0650 \u064a\u064f\u063a\u0652\u0634\u0650\u064a \u0627\u0644\u0644\u0651\u064e\u064a\u0652\u0644\u064e \u0627\u0644\u0646\u0651\u064e\u0647\u064e\u0627\u0631\u064e \u064a\u064e\u0637\u0652\u0644\u064f\u0628\u064f\u0647\u064f \u062d\u064e\u062b\u0650\u064a\u062b\u064b\u0627 \u0648\u064e\u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u064e \u0648\u064e\u0627\u0644\u0652\u0642\u064e\u0645\u064e\u0631\u064e \u0648\u064e\u0627\u0644\u0646\u0651\u064f\u062c\u064f\u0648\u0645\u064e \u0645\u064f\u0633\u064e\u062e\u0651\u064e\u0631\u064e\u0627\u062a\u064d \u0628\u0650\u0623\u064e\u0645\u0652\u0631\u0650\u0647\u0650 \u0623\u064e\u0644\u0627\u064e \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u064f \u0648\u064e\u0627\u0644\u0623\u064e\u0645\u0652\u0631\u064f \u062a\u064e\u0628\u064e\u0627\u0631\u064e\u0643\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0631\u064e\u0628\u0651\u064f \u0627\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u0650\u064a\u0646\u064e<\/h1>\n
\u0648\u064e\u0645\u064e\u0627 \u064a\u064f\u0624\u0652\u0645\u0650\u0646\u064f \u0623\u064e\u0643\u0652\u062b\u064e\u0631\u064f\u0647\u064f\u0645\u0652 \u0628\u0650\u0627\u0644\u0644\u0651\u0647\u0650 \u0625\u0650\u0644\u0627\u0651\u064e \u0648\u064e\u0647\u064f\u0645 \u0645\u0651\u064f\u0634\u0652\u0631\u0650\u0643\u064f\u0648\u0646\u064e<\/h1>\n
\u0642\u064f\u0644\u0652 \u0647\u064f\u0648\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0623\u064e\u062d\u064e\u062f\u064c<\/h1>\n
\u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0627\u0644\u0635\u0651\u064e\u0645\u064e\u062f\u064f<\/h1>\n
\u0644\u064e\u0645\u0652 \u064a\u064e\u0644\u0650\u062f\u0652 \u0648\u064e\u0644\u064e\u0645\u0652 \u064a\u064f\u0648\u0644\u064e\u062f\u0652<\/h1>\n
\u0648\u064e\u0644\u064e\u0645\u0652 \u064a\u064e\u0643\u064f\u0646 \u0644\u0651\u064e\u0647\u064f \u0643\u064f\u0641\u064f\u0648\u064b\u0627 \u0623\u064e\u062d\u064e\u062f\u064c<\/h1>\n
\u0642\u064f\u0644\u0652 \u0625\u0650\u0646\u0651\u0650\u064a \u0639\u064e\u0644\u064e\u0649 \u0628\u064e\u064a\u0651\u0650\u0646\u064e\u0629\u064d \u0645\u0651\u0650\u0646 \u0631\u0651\u064e\u0628\u0651\u0650\u064a \u0648\u064e\u0643\u064e\u0630\u0651\u064e\u0628\u0652\u062a\u064f\u0645 \u0628\u0650\u0647\u0650 \u0645\u064e\u0627 \u0639\u0650\u0646\u062f\u0650\u064a \u0645\u064e\u0627 \u062a\u064e\u0633\u0652\u062a\u064e\u0639\u0652\u062c\u0650\u0644\u064f\u0648\u0646\u064e \u0628\u0650\u0647\u0650 \u0625\u0650\u0646\u0650 \u0627\u0644\u0652\u062d\u064f\u0643\u0652\u0645\u064f \u0625\u0650\u0644\u0627\u0651\u064e \u0644\u0650\u0644\u0651\u0647\u0650 \u064a\u064e\u0642\u064f\u0635\u0651\u064f \u0627\u0644\u0652\u062d\u064e\u0642\u0651\u064e \u0648\u064e\u0647\u064f\u0648\u064e \u062e\u064e\u064a\u0652\u0631\u064f \u0627\u0644\u0652\u0641\u064e\u0627\u0635\u0650\u0644\u0650\u064a\u0646\u064e<\/h1>\n
\u0625\u0650\u0646\u0651\u064e \u0631\u064e\u0628\u0651\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0644\u0651\u0647\u064f \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0623\u064e\u0631\u0652\u0636\u064e \u0641\u0650\u064a \u0633\u0650\u062a\u0651\u064e\u0629\u0650 \u0623\u064e\u064a\u0651\u064e\u0627\u0645\u064d \u062b\u064f\u0645\u0651\u064e \u0627\u0633\u0652\u062a\u064e\u0648\u064e\u0649 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0639\u064e\u0631\u0652\u0634\u0650 \u064a\u064f\u063a\u0652\u0634\u0650\u064a \u0627\u0644\u0644\u0651\u064e\u064a\u0652\u0644\u064e \u0627\u0644\u0646\u0651\u064e\u0647\u064e\u0627\u0631\u064e \u064a\u064e\u0637\u0652\u0644\u064f\u0628\u064f\u0647\u064f \u062d\u064e\u062b\u0650\u064a\u062b\u064b\u0627 \u0648\u064e\u0627\u0644\u0634\u0651\u064e\u0645\u0652\u0633\u064e \u0648\u064e\u0627\u0644\u0652\u0642\u064e\u0645\u064e\u0631\u064e \u0648\u064e\u0627\u0644\u0646\u0651\u064f\u062c\u064f\u0648\u0645\u064e \u0645\u064f\u0633\u064e\u062e\u0651\u064e\u0631\u064e\u0627\u062a\u064d \u0628\u0650\u0623\u064e\u0645\u0652\u0631\u0650\u0647\u0650 \u0623\u064e\u0644\u0627\u064e \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u064f \u0648\u064e\u0627\u0644\u0623\u064e\u0645\u0652\u0631\u064f \u062a\u064e\u0628\u064e\u0627\u0631\u064e\u0643\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0631\u064e\u0628\u0651\u064f \u0627\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u0650\u064a\u0646\u064e<\/h1>\n
\u0627\u062a\u0651\u064e\u062e\u064e\u0630\u064f\u0648\u0627\u0652 \u0623\u064e\u062d\u0652\u0628\u064e\u0627\u0631\u064e\u0647\u064f\u0645\u0652 \u0648\u064e\u0631\u064f\u0647\u0652\u0628\u064e\u0627\u0646\u064e\u0647\u064f\u0645\u0652 \u0623\u064e\u0631\u0652\u0628\u064e\u0627\u0628\u064b\u0627 \u0645\u0651\u0650\u0646 \u062f\u064f\u0648\u0646\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0627\u0644\u0652\u0645\u064e\u0633\u0650\u064a\u062d\u064e \u0627\u0628\u0652\u0646\u064e \u0645\u064e\u0631\u0652\u064a\u064e\u0645\u064e \u0648\u064e\u0645\u064e\u0627 \u0623\u064f\u0645\u0650\u0631\u064f\u0648\u0627\u0652 \u0625\u0650\u0644\u0627\u0651\u064e \u0644\u0650\u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0627\u0652 \u0625\u0650\u0644\u064e\u0647\u064b\u0627 \u0648\u064e\u0627\u062d\u0650\u062f\u064b\u0627 \u0644\u0627\u0651\u064e \u0625\u0650\u0644\u064e\u0647\u064e \u0625\u0650\u0644\u0627\u0651\u064e \u0647\u064f\u0648\u064e \u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e\u0647\u064f \u0639\u064e\u0645\u0651\u064e\u0627 \u064a\u064f\u0634\u0652\u0631\u0650\u0643\u064f\u0648\u0646\u064e<\/h1>\n
\u0648\u064e\u0645\u064e\u0627 \u064a\u064e\u0646\u0637\u0650\u0642\u064f \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0647\u064e\u0648\u064e\u0649<\/h1>\n
\u0625\u0650\u0646\u0652 \u0647\u064f\u0648\u064e \u0625\u0650\u0644\u0651\u064e\u0627 \u0648\u064e\u062d\u0652\u064a\u064c \u064a\u064f\u0648\u062d\u064e\u0649<\/h1>\n
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\nBir insan\u0131n, Allah’a isimler atfederken i\u015fledi\u011fi hata (isterse O’nun s\u0131fatlar\u0131n\u0131 ba\u015fkalar\u0131ndan ay\u0131rmak i\u00e7in olsun) Allah’\u0131 ve s\u0131fatlar\u0131n\u0131n kavray\u0131\u015f ve inan\u0131\u015f\u0131ndaki hatan\u0131n bir sonucudur. Allah’\u0131n ve s\u0131fatlar\u0131n\u0131n inan\u0131\u015f\u0131nda hataya d\u00fc\u015fen bir insan, ayn\u0131 hatay\u0131 ayn\u0131 derecede, hayata kar\u015f\u0131 ahl\u00e2k\u00ee tavr\u0131n\u0131, b\u00fct\u00fcn\u00fcyle onun Allah anlay\u0131\u015f\u0131, O’nunla ve k\u00e2inatla olan ili\u015fkisini y\u00f6nlendirir. Bu y\u00fczdendir ki Allah, insanlardan kendisi i\u00e7in en se\u00e7kin ve en g\u00fczel isimleri atf etmeyi istemi\u015f ve kendisi i\u00e7in yanl\u0131\u015f isimler ve s\u0131fatlar yak\u0131\u015ft\u0131rmaktan ka\u00e7\u0131nmay\u0131 emretmi\u015ftir. \u00c7\u00fcnk\u00fc, O’na yaln\u0131zca en g\u00fczel ve m\u00fckemmel isimler (Esma-ul-H\u00fcsna) lay\u0131kt\u0131r. \u00d6yleyse O’nun isimlerine ters manalar vermenin sonu\u00e7lar\u0131 son derece ciddi oldu\u011fu i\u00e7in en g\u00fczel i\u015f, O’na en g\u00fczel isimler vermektir.
\n“En g\u00fczel isimler” “Esma-ul-H\u00fcsna”, O’nun b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc, y\u00fcceli\u011fini, kudsiyetini, nezahetini ve s\u0131fatlar\u0131n\u0131n m\u00fckemmelli\u011fini g\u00f6steren isimlerdir. Payesinin alt\u0131nda O’na isimler atfetmek, O’nun isimlerini sapt\u0131rmak olur ki bu O’nun azametine ayk\u0131r\u0131d\u0131r ve O’na kusur ve noksanl\u0131k isnad etmek veya bir ba\u015fkas\u0131n\u0131n O’nun hakk\u0131nda yanl\u0131\u015f bir inan\u00e7 sahibi olmas\u0131 demektir. Gene, sadece ve sadece Allah’a lay\u0131k olan isimleri, O’nun herhangi bir yarat\u0131\u011f\u0131na vermek de O’nun isimlerini tahriftir.
\n“Onun isimleri konusunda ilhada sapanlar\u0131 b\u0131rak\u0131n” emrine gelince, bu “Onlarla faydas\u0131z m\u00fcnaka\u015falara girmen gereksizdir. E\u011fer, senin ikazlar\u0131na kulak asm\u0131yor, s\u00f6ylediklerini anlamaya \u00e7al\u0131\u015fm\u0131yorlar ve bil\u00e2kis s\u0131rf meseleyi kar\u0131\u015ft\u0131rmak i\u00e7in e\u011fri, \u00e7arp\u0131k deliller ileri s\u00fcr\u00fcyorlarsa, onlar sap\u0131tmalar\u0131n\u0131n sonu\u00e7lar\u0131n\u0131 bizzat kendileri g\u00f6receklerdir” anlam\u0131na gelmektedir.[14]<\/a><\/p>\n\u062d\u064f\u0646\u064e\u0641\u064e\u0627\u0621 \u0644\u0650\u0644\u0651\u064e\u0647\u0650 \u063a\u064e\u064a\u0652\u0631\u064e \u0645\u064f\u0634\u0652\u0631\u0650\u0643\u0650\u064a\u0646\u064e \u0628\u0650\u0647\u0650 \u0648\u064e\u0645\u064e\u0646 \u064a\u064f\u0634\u0652\u0631\u0650\u0643\u0652 \u0628\u0650\u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0641\u064e\u0643\u064e\u0623\u064e\u0646\u0651\u064e\u0645\u064e\u0627 \u062e\u064e\u0631\u0651\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0621 \u0641\u064e\u062a\u064e\u062e\u0652\u0637\u064e\u0641\u064f\u0647\u064f \u0627\u0644\u0637\u0651\u064e\u064a\u0652\u0631\u064f \u0623\u064e\u0648\u0652 \u062a\u064e\u0647\u0652\u0648\u0650\u064a \u0628\u0650\u0647\u0650 \u0627\u0644\u0631\u0651\u0650\u064a\u062d\u064f \u0641\u0650\u064a \u0645\u064e\u0643\u064e\u0627\u0646\u064d \u0633\u064e\u062d\u0650\u064a\u0642\u064d<\/h1>\n
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\n1) De\u011fil birbirinden uzak binlerce y\u0131ld\u0131z\u0131 i\u00e7eren evren, bir tek kurum veya ev bile iki efendi oldu\u011funda gere\u011fi gibi d\u00fczg\u00fcn bir i\u015fleyi\u015f i\u00e7inde olamaz.
\n2) D\u00fcnyan\u0131n d\u00fczeni d\u00e2hil t\u00fcm evrendeki sistem, evrensel bir kanuna g\u00f6re i\u015flemektedir. \u00c7e\u015fitli g\u00fc\u00e7ler ve say\u0131s\u0131z e\u015fya aras\u0131nda uyum, ahenk, denge ve i\u015fbirli\u011fi olmasa bu sistem bir an bile i\u015fleyemez. Bu da g\u00fc\u00e7 ve varl\u0131klar\u0131n birbirleriyle m\u00fckemmel bir denge ve ahenkle uyum ve i\u015fbirli\u011fi i\u00e7inde olmalar\u0131n\u0131 gerektiren evrensel ve her \u015feye h\u00e2kim bir kanun ve d\u00fczenin var oldu\u011funun apa\u00e7\u0131k bir delilidir. E\u011fer birbirinden ba\u011f\u0131ms\u0131z y\u00f6netici ve h\u00e2kimler olsa bu m\u00fcmk\u00fcn olamazd\u0131. B\u00f6yle bir d\u00fczenin olmas\u0131 ba\u015fl\u0131 ba\u015f\u0131na, t\u00fcm evreni y\u00f6neten ve d\u00fczenleyen bir H\u00e2kim ve her \u015feyi y\u00f6neten bir Efendinin var oldu\u011funun apa\u00e7\u0131k bir delilidir.[24]<\/a> (Bkz. \u0130sra\/42)<\/p>\n\u0648\u064e\u0625\u0650\u0630\u064e\u0627 \u0642\u0650\u064a\u0644\u064e \u0644\u064e\u0647\u064f\u0645\u064f \u0627\u062a\u0651\u064e\u0628\u0650\u0639\u064f\u0648\u0627 \u0645\u064e\u0627 \u0623\u064e\u0646\u0632\u064e\u0644\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0642\u064e\u0627\u0644\u064f\u0648\u0627\u0652 \u0628\u064e\u0644\u0652 \u0646\u064e\u062a\u0651\u064e\u0628\u0650\u0639\u064f \u0645\u064e\u0627 \u0623\u064e\u0644\u0652\u0641\u064e\u064a\u0652\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0622\u0628\u064e\u0627\u0621\u0646\u064e\u0627 \u0623\u064e\u0648\u064e\u0644\u064e\u0648\u0652 \u0643\u064e\u0627\u0646\u064e \u0622\u0628\u064e\u0627\u0624\u064f\u0647\u064f\u0645\u0652 \u0644\u0627\u064e \u064a\u064e\u0639\u0652\u0642\u0650\u0644\u064f\u0648\u0646\u064e \u0634\u064e\u064a\u0652\u0626\u0627\u064b \u0648\u064e\u0644\u0627\u064e \u064a\u064e\u0647\u0652\u062a\u064e\u062f\u064f\u0648\u0646\u064e<\/h1>\n
\u0648\u064e\u0625\u0650\u0630\u064e\u0627 \u0641\u064e\u0639\u064e\u0644\u064f\u0648\u0627\u0652 \u0641\u064e\u0627\u062d\u0650\u0634\u064e\u0629\u064b \u0642\u064e\u0627\u0644\u064f\u0648\u0627\u0652 \u0648\u064e\u062c\u064e\u062f\u0652\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u064e\u0627 \u0622\u0628\u064e\u0627\u0621\u0646\u064e\u0627 \u0648\u064e\u0627\u0644\u0644\u0651\u0647\u064f \u0623\u064e\u0645\u064e\u0631\u064e\u0646\u064e\u0627 \u0628\u0650\u0647\u064e\u0627 \u0642\u064f\u0644\u0652 \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u0647\u064e \u0644\u0627\u064e \u064a\u064e\u0623\u0652\u0645\u064f\u0631\u064f \u0628\u0650\u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u064e\u0627\u0621 \u0623\u064e\u062a\u064e\u0642\u064f\u0648\u0644\u064f\u0648\u0646\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650 \u0645\u064e\u0627 \u0644\u0627\u064e \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e<\/h1>\n
\u0642\u064f\u0644\u0652 \u064a\u064e\u0627 \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u0650 \u062a\u064e\u0639\u064e\u0627\u0644\u064e\u0648\u0652\u0627\u0652 \u0625\u0650\u0644\u064e\u0649 \u0643\u064e\u0644\u064e\u0645\u064e\u0629\u064d \u0633\u064e\u0648\u064e\u0627\u0621 \u0628\u064e\u064a\u0652\u0646\u064e\u0646\u064e\u0627 \u0648\u064e\u0628\u064e\u064a\u0652\u0646\u064e\u0643\u064f\u0645\u0652 \u0623\u064e\u0644\u0627\u0651\u064e \u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064e \u0625\u0650\u0644\u0627\u0651\u064e \u0627\u0644\u0644\u0651\u0647\u064e \u0648\u064e\u0644\u0627\u064e \u0646\u064f\u0634\u0652\u0631\u0650\u0643\u064e \u0628\u0650\u0647\u0650 \u0634\u064e\u064a\u0652\u0626\u064b\u0627 \u0648\u064e\u0644\u0627\u064e \u064a\u064e\u062a\u0651\u064e\u062e\u0650\u0630\u064e \u0628\u064e\u0639\u0652\u0636\u064f\u0646\u064e\u0627 \u0628\u064e\u0639\u0652\u0636\u0627\u064b \u0623\u064e\u0631\u0652\u0628\u064e\u0627\u0628\u064b\u0627 \u0645\u0651\u0650\u0646 \u062f\u064f\u0648\u0646\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0641\u064e\u0625\u0650\u0646 \u062a\u064e\u0648\u064e\u0644\u0651\u064e\u0648\u0652\u0627\u0652 \u0641\u064e\u0642\u064f\u0648\u0644\u064f\u0648\u0627\u0652 \u0627\u0634\u0652\u0647\u064e\u062f\u064f\u0648\u0627\u0652 \u0628\u0650\u0623\u064e\u0646\u0651\u064e\u0627 \u0645\u064f\u0633\u0652\u0644\u0650\u0645\u064f\u0648\u0646\u064e<\/h1>\n
\u0642\u064e\u0627\u0644\u064f\u0648\u0627\u0652 \u0623\u064e\u062c\u0650\u0626\u0652\u062a\u064e\u0646\u064e\u0627 \u0644\u0650\u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064e \u0627\u0644\u0644\u0651\u0647\u064e \u0648\u064e\u062d\u0652\u062f\u064e\u0647\u064f \u0648\u064e\u0646\u064e\u0630\u064e\u0631\u064e \u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064e \u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f \u0622\u0628\u064e\u0627\u0624\u064f\u0646\u064e\u0627 \u0641\u064e\u0623\u0652\u062a\u0650\u0646\u064e\u0627 \u0628\u0650\u0645\u064e\u0627 \u062a\u064e\u0639\u0650\u062f\u064f\u0646\u064e\u0627 \u0625\u0650\u0646 \u0643\u064f\u0646\u062a\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0635\u0651\u064e\u0627\u062f\u0650\u0642\u0650\u064a\u0646\u064e<\/h1>\n
\u0648\u064e\u0644\u064e\u0642\u064e\u062f\u0652 \u0622\u062a\u064e\u064a\u0652\u0646\u064e\u0627 \u0625\u0650\u0628\u0652\u0631\u064e\u0627\u0647\u0650\u064a\u0645\u064e \u0631\u064f\u0634\u0652\u062f\u064e\u0647\u064f \u0645\u0650\u0646 \u0642\u064e\u0628\u0652\u0644\u064f \u0648\u064e\u0643\u064f\u0646\u0651\u064e\u0627 \u0628\u0650\u0647 \u0639\u064e\u0627\u0644\u0650\u0645\u0650\u064a\u0646\u064e<\/h1>\n
\u0625\u0650\u0630\u0652 \u0642\u064e\u0627\u0644\u064e \u0644\u0650\u0623\u064e\u0628\u0650\u064a\u0647\u0650 \u0648\u064e\u0642\u064e\u0648\u0652\u0645\u0650\u0647\u0650 \u0645\u064e\u0627 \u0647\u064e\u0630\u0650\u0647\u0650 \u0627\u0644\u062a\u0651\u064e\u0645\u064e\u0627\u062b\u0650\u064a\u0644\u064f \u0627\u0644\u0651\u064e\u062a\u0650\u064a \u0623\u064e\u0646\u062a\u064f\u0645\u0652 \u0644\u064e\u0647\u064e\u0627 \u0639\u064e\u0627\u0643\u0650\u0641\u064f\u0648\u0646\u064e<\/h1>\n
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