{"id":166,"date":"2021-12-11T12:52:08","date_gmt":"2021-12-11T12:52:08","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=166"},"modified":"2024-07-31T11:28:49","modified_gmt":"2024-07-31T11:28:49","slug":"parcayi-butune-takdim-etmek-butunu-parcaya-feda-etmektir-2","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2021\/12\/11\/parcayi-butune-takdim-etmek-butunu-parcaya-feda-etmektir-2\/","title":{"rendered":"Par\u00e7ay\u0131 \u201cb\u00fct\u00fcn\u201de takdim etmek b\u00fct\u00fcn\u00fc par\u00e7aya feda etmektir"},"content":{"rendered":"

\u00c2lem bir b\u00fct\u00fcn, \u00fczerindeki t\u00fcm varl\u0131klar da bu b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131. Her bir par\u00e7a tabi\u00ee bir yak\u0131nl\u0131k, yatk\u0131nl\u0131k ve al\u00e2ka i\u00e7inde birbirine ba\u011fl\u0131, e\u015fsiz bir \u00e2henge ve armoniye sahip. Her bir varl\u0131k bir di\u011ferinin i\u015fareti konumunda. Ne i\u00e7in yarat\u0131lm\u0131\u015fsa ona uygun bir istidat ta\u015f\u0131makta ve habercisi oldu\u011fu \u201cb\u00fct\u00fcn\u201de do\u011fru akmakta. Par\u00e7alar\u0131 birbirine ba\u011flayan \u201cba\u011f\u201d\u0131n kopmas\u0131yla birlikte g\u00fczellik kaybolacak, b\u00fct\u00fcnl\u00fck bozulacakt\u0131r. Dolay\u0131s\u0131yla, bir ve b\u00fct\u00fcn olan \u00e2lemi birlik ve b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde kavramak, b\u00fct\u00fcn bir d\u00fcnyan\u0131n kar\u015f\u0131s\u0131nda b\u00fct\u00fcn bir insan olarak durmak isteyen her y\u00fcce ruh, g\u00f6z\u00fcn g\u00f6r\u00fc\u015f\u00fcn\u00fc ruhun g\u00f6r\u00fc\u015f\u00fcyle a\u00e7mak; g\u00f6z\u00fc, i\u00e7erdi\u011fi \u015feyleri geli\u015ftiren tek\u00e2m\u00fcl etmi\u015f bir ruhun penceresi k\u0131lacak bir \u201cy\u00f6nlendirici fikir\u201din gereklili\u011finin \u015fuuruna varmak zorundad\u0131r. \u0130deal olan\u0131, hem ruhun hem nefsin yeterli bi\u00e7imde kendini ifade imk\u00e2n\u0131 bulaca\u011f\u0131, \u201cMUTLAK F\u0130K\u0130R\u201din yol g\u00f6stericili\u011fi ve denetleyicili\u011findeki \u201cB\u00dcT\u00dcN F\u0130K\u0130R\u0130N GEREKL\u0130L\u0130\u011e\u0130\u201dnin bilincine varmak, madd\u00ee ta\u015f\u0131y\u0131c\u0131lar ve yap\u0131sal formlar \u00fczerinden hayata tatbikini sa\u011flamakt\u0131r.<\/p>\n

Zira, \u201cMutlak Fikir\u201dle ba\u011f\u0131 olmayan bir yap\u0131n\u0131n b\u00fct\u00fcnc\u00fcl bir yap\u0131 olmas\u0131 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi, \u201cpar\u00e7a par\u00e7a ve ayr\u0131 ayr\u0131 yollardan elde edilen hakikatlerin zihn\u00ee in\u015fa\u0131yla\u201d yahut farkl\u0131 de\u011fi\u015fkenlerin korelasyonuyla b\u00fct\u00fcnc\u00fcl bir yap\u0131 kurulabilece\u011fi zann\u0131 da, yanl\u0131\u015f bir zand\u0131r. \u201cPar\u00e7a b\u00fct\u00fcn\u00fcn habercisidir.\u201d L\u00e2kin, yamal\u0131 boh\u00e7a mis\u00e2li, birbiriyle ilgisiz olgular\u0131 bir araya getiren, bilgiyi varl\u0131\u011f\u0131n d\u0131\u015f\u0131nda b\u0131rakan bu t\u00fcr yap\u0131lar; par\u00e7ay\u0131 \u201cb\u00fct\u00fcn\u201de takdim eden, b\u00fct\u00fcn\u00fc par\u00e7aya feda eden yap\u0131lard\u0131r, b\u00fct\u00fcnc\u00fcll\u00fck iddias\u0131ndaki bu yap\u0131lar\u0131n i\u00e7inde hayat anlaml\u0131 ve tan\u0131mlanm\u0131\u015f formlar i\u00e7inde kendini g\u00f6steremez\u2026 Eksiksiz ve dolays\u0131z bi\u00e7imde kendini ifade edemez. Ancak, tahrif edilmi\u015f, statikle\u015fmi\u015f, rutine dayal\u0131; yitirilmi\u015f bir hayat olarak vard\u0131r.<\/p>\n

Dolay\u0131s\u0131yla, b\u00f6yle bir \u00e7evrenin i\u00e7ine do\u011fan, hayat\u0131 materyalist bir alg\u0131ya dayanan k\u00fclt\u00fcr\u00fcn kodlar\u0131 \u00fczerinden okuyan, onu sadece kendisinin d\u00fczenleyece\u011fi, d\u00fczene sokulmas\u0131 gereken bir karma\u015fa ortam\u0131 olarak g\u00f6ren insan\u0131n varaca\u011f\u0131 yer; Tanr\u0131\u2019dan kopup uzakla\u015fmak, gitgide maddenin karanl\u0131k d\u00fcnyas\u0131na daha \u00e7ok g\u00f6m\u00fclmek ve laikle\u015fmektir. Hakk\u2019\u0131n zat\u0131na yerle\u015ftirdi\u011fi ruh, iman ve ak\u0131ldan sadece ak\u0131la yap\u0131\u015fan, her \u015feyde onun rehberli\u011fine ba\u015fvuran, akl\u0131n her \u015feyi \u00e7\u00f6zmeye tan\u0131maya ve anlamaya yeterli oldu\u011funa inanan bu insan modeli; insanlar\u0131n en aptal\u0131d\u0131r, h\u00fcsrandad\u0131r, \u00e2k\u0131beti m\u00e2nen iflas etmi\u015f, i\u00e7i bo\u015f bir g\u00f6r\u00fcnt\u00fc olarak \u201cyoklu\u011fun buz denizine a\u00e7\u0131lmak\u201dtan ibarettir. Kendi yok olu\u015funun bakterilerini yine kendi i\u00e7inde \u00fcreten h\u00fcmanist k\u00fclt\u00fcr\u00fcn insan\u0131 bu prototipin en iyi \u00f6rne\u011fidir.<\/p>\n

Oysa, \u201cK\u00fcll\u00ee Ak\u0131l\u201da ait melekelere \u00fcnsiyet kesb etmemi\u015f bir akl\u0131n ayd\u0131nlatt\u0131\u011f\u0131 alanda g\u00f6r\u00fclebilecek \u015feyler, sadece akl\u0131n ve tema\u015fan\u0131n g\u00f6lgesi h\u00fckm\u00fcndeki eyleme y\u00f6nelik madd\u00ee \u015feylerdir. Ak\u0131l bunlar\u0131n kabu\u011funu delip, suretin kendi hakikatine ta\u015f\u0131d\u0131\u011f\u0131 cevheri g\u00f6remez. \u00c7\u00fcnk\u00fc, ak\u0131l ba\u011fd\u0131r, bir \u015feyi ancak ku\u015fatt\u0131\u011f\u0131 zaman anlar, akl\u0131 da il\u00e2h\u00ee esrar ku\u015fatm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla, \u0130l\u00e2h\u00ee s\u0131rlar\u0131n idraki ve Hakk\u2019\u0131n azameti ve kudretini g\u00f6rme hususunda ak\u0131l yetersizdir. Bu hususlarda ak\u0131l sermayesiyle tasarrufta bulunman\u0131n hi\u00e7bir yarar\u0131 yoktur. \u00c7\u00fcnk\u00fc, bilgi \u0130l\u00e2h\u00ee l\u00fctfa ve fethe t\u00e2bidir ve ke\u015ff\u00ee olmal\u0131d\u0131r. B\u00f6yle bir nimetten mahrum olan insan, \u015feyleri sadece \u00f6l\u00fc kabuklar\u0131 itibariyle tan\u0131r. Lis\u00e2n-\u0131 h\u00e2l ile tel\u00e2kki edilebilecek hakikatleri kavrayamaz.<\/p>\n

E\u011fer insano\u011flu akl\u0131 Allah\u2019\u0131n kendisine verdi\u011fi bir nimet olarak g\u00f6rebilse, akl\u0131 harekete ge\u00e7irenin Allah oldu\u011funu bilseydi, basiretin nazar\u0131n\u0131n \u201cbasar\u201d\u0131n nazar\u0131ndan daha g\u00fc\u00e7l\u00fc oldu\u011funu da bilir, m\u00fc\u015fahede a\u00e7\u0131s\u0131 geni\u015flerdi. F\u00e2ni olan\u0131n ancak b\u00e2ki olana ba\u011flanmakla beka buldu\u011funu bilir, suretin kendi hakikatine ta\u015f\u0131d\u0131\u011f\u0131 g\u00f6ze g\u00f6r\u00fcnmez cevherin g\u00f6r\u00fcn\u00fcr imgesini tan\u0131rd\u0131. \u0130mgenin ihsas etti\u011fi g\u00fczellik kar\u015f\u0131s\u0131nda Rabb\u2019ine kar\u015f\u0131 \u015f\u00fckran duygusuyla dolar, M\u00fcbdi\u00eenden etkilenir, \u0130bday\u0131 iade eden bir \u201cFUAD\u201d (elit-se\u00e7kin-havas) olurdu.<\/p>\n

Bu y\u00fczdendir ki, Allah kuluna m\u00fc\u015fahedeyi l\u00fctfederken, g\u00f6n\u00fcldeki, Hakk\u2019\u0131n tecellisine ve \u0130l\u00e2h\u00ee hakikatleri g\u00f6rmeye engel olan ve insan\u0131 Allah\u2019tan uzakla\u015ft\u0131ran madd\u00ee-manev\u00ee t\u00fcm engelleri kald\u0131r\u0131r. B\u00f6ylece, Allah\u2019la kul aras\u0131nda bir ili\u015fki do\u011far. Bu bir ibadet ili\u015fkisidir ve m\u00e2budu bilme nisbetinde ger\u00e7ekle\u015fir\u2026 M\u00e2budunu bilmeyen ve tan\u0131mayan ibadet edemez, O\u2019nun \u0130l\u00e2h\u00ee azamet ve kudretini g\u00f6remez\u2026 Bakmak, g\u00f6rmek ve bilmek i\u00e7in zevk-\u00e2\u015fina olmak, \u0130l\u00e2h\u00ee tekliflerden zevk almak, \u201czevk idraki\u201dnin maddeden m\u00e2n\u00e2ya ink\u0131l\u00e2b etmesi gerekir. Zira, ruh ve m\u00e2n\u00e2 ne kadar latif ve nuraniyse, madde o nisbette kesif ve karanl\u0131kt\u0131r.<\/p>\n

Dolay\u0131s\u0131yla, K\u00fcll\u00ee Ak\u0131l\u2019a ait melekelere \u00fcnsiyet kesb etmemi\u015f, \u0130sl\u00e2m nuruyla ayd\u0131nlanm\u0131\u015f bir akl\u0131n ne ak\u0131lla kavranabilir ne de hissedilebilir \u00e2lemi eksiksiz bir bi\u00e7imde tem\u00e2\u015fa etmesi m\u00fcmk\u00fcn de\u011fildir. \u00c7\u00fcnk\u00fc, m\u00fc\u015fahade m\u00e2rifete t\u00e2bidir. \u00c2rifin m\u00e2rifeti de, Allah\u2019\u0131n g\u00fczel isimlerinin s\u0131rlar\u0131na ve nurlar\u0131na olan \u00fcnsiyeti kadard\u0131r. Zira, \u00e2lemde her bir \u015fey Hakk\u2019\u0131n kendisine mahsus tecellilerinin mazhar\u0131 olan \u0130l\u00e2h\u00ee bir ismin h\u00fckm\u00fc alt\u0131ndad\u0131r. \u00c2rifin h\u00fckm\u00fc ise idraki nisbetindedir. E\u015fyan\u0131n hakikatini ancak Allah\u2019\u0131n ahk\u00e2m\u0131na muttali oldu\u011fu kadar\u0131yla bilebilir. Dolay\u0131s\u0131yla, insan\u0131n kendini bilmesi, kendini bildi\u011fi nisbette Rabb\u2019ini bilmesi, e\u015fyan\u0131n h\u00fck\u00fcmlerinin ortadan kalk\u0131p, Hakk\u2019\u0131 \u201chalk\u201d da tan\u0131mas\u0131, ancak b\u00f6yle bir m\u00e2rifete sahip olmas\u0131yla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Bu sebeple, din\u00ee de\u011ferleri \u00e7a\u011f d\u0131\u015f\u0131 bulan ve bunlar\u0131 a\u015ft\u0131\u011f\u0131na inanan, insano\u011flunun kendi de\u011ferlerini kendisinin yaratabilece\u011fine iman eden ve insan\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 bu de\u011ferlerin \u00fcretimi \u015fart\u0131na ba\u011flayan insan, hayat s\u00fcren bir le\u015ftir. Tanr\u0131\u2019y\u0131 insanla\u015ft\u0131ran, insan\u0131 Tanr\u0131\u2019la\u015ft\u0131ran Yahudi-H\u0131ristiyan k\u00fclt\u00fcr\u00fcn\u00fcn insan\u0131 bu tipin en iyi \u00f6rne\u011fidir. Zira bir k\u00fclt\u00fcr\u00fcn ula\u015fabilece\u011fi en y\u00fcksek mertebe dindir ve din g\u00fczellik sevgisidir\u2026 Akl\u0131n ku\u015fatamad\u0131\u011f\u0131, formlar\u0131n ta\u015f\u0131yamad\u0131\u011f\u0131 \u0130l\u00e2h\u00ee g\u00fczelli\u011fe \u00f6zlem duyan ve ondaki \u00e2hengi tan\u0131yan m\u00fckemmel yarad\u0131l\u0131\u015flar i\u00e7indir. Dolay\u0131s\u0131yla, insan\u0131n kendi de\u011ferlerini kendisinin yaratabilece\u011fine inanmak ve insan\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 bu de\u011ferlerin \u00fcretimi \u015fart\u0131na ba\u011flamak ham\u00e2kattir. Temiz olmayan, temiz olmad\u0131\u011f\u0131 i\u00e7in de ruhun marifetinden mahrum kalan, bildiklerini bilmediklerinden daha fazla \u00f6nemseyen, bu sebeple \u00e7ok yan\u0131lan insana has bir inan\u00e7t\u0131r.<\/p>\n

\u00c7\u00fcnk\u00fc, insano\u011flu tarihin hi\u00e7bir d\u00f6neminde kendi de\u011ferlerini kendi yaratmad\u0131\u011f\u0131 gibi, insan\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131n da de\u011fer yarat\u0131m\u0131yla bir ilgisi yoktur\u2026 G\u00fcn\u00fcm\u00fcz\u00fcn de\u011ferleri de t\u0131pk\u0131 t\u00fcm\u00fcyle red ve ink\u00e2r etti\u011fimiz, a\u015ft\u0131\u011f\u0131m\u0131za inand\u0131\u011f\u0131m\u0131z din\u00ee de\u011ferler gibi \u201cverili,\u201d m\u00fcte\u00e2l ve insanl\u0131\u011f\u0131n \u00fczerinde bir niteli\u011fe sahiptir\u2026 \u00d6yle ya da b\u00f6yle kendimize ait bir ger\u00e7eklik alg\u0131m\u0131z olsa da, netice itibariyle, hakikati kendimiz icad etmiyoruz, e\u015fyaya hakkedilmi\u015f i\u015faretlerin hi\u00e7 birini e\u015fyan\u0131n i\u00e7ine biz yerle\u015ftirmedik, bunlar\u0131n karar\u0131n\u0131 biz vermedik. T\u00fcm yapt\u0131\u011f\u0131m\u0131z; zihin d\u00fcnyam\u0131z\u0131 olu\u015fturan k\u00fclt\u00fcr\u00fcn kodlar\u0131 \u00fczerinden e\u015fya ve hadiselere bakmak, benimsedi\u011fimiz bir perspektif ve tercih etti\u011fimiz bir yorumlama bi\u00e7imiyle, \u201ckendin yap, kendin tap\u201d tarz\u0131, bir model olu\u015fturmaktan ibaret. Bu model ge\u00e7erlili\u011fini korudu\u011fu s\u00fcrece bunu \u201cD\u00fcnyev\u00ee Mutlak\u201d\u0131n ruh\u00ee boyutu olarak alg\u0131l\u0131yor, kutsall\u0131k atf\u0131yla e\u015fya \u00fczerinde keyf\u00ee bi\u00e7imde her t\u00fcrl\u00fc tasarrufta bulunuyoruz. Rastgele m\u00fcdahalelerle tabiat\u0131 tahrip etti\u011fimiz gibi, tabiat \u00fcst\u00fcn\u00fc; i\u00e7 \u00e2lemimizdeki d\u00fczeni de tahrip ediyoruz! Sadece olaylar\u0131 g\u00f6r\u00fcyor, onlara can veren, ruh\u00ee bir dinamik ve ba\u015fka bir boyuttan ta\u015fan kurallar\u0131 ise hi\u00e7bir zaman g\u00f6rm\u00fcyoruz\u2026 Tabiat ve tabiat \u00fcst\u00fcne dair t\u00fcm tahribatlar\u0131m\u0131z\u0131n, Hakk\u2019a uzanan \u00e7a\u011fda\u015f yoldan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 bilmiyoruz.<\/p>\n

\u00c7\u00fcnk\u00fc, yarad\u0131l\u0131\u015f gayesine ayk\u0131r\u0131 bi\u00e7imde s\u00fcrd\u00fcr\u00fclen hayatlar ve hadlere riayet etmeden tabiata ve tabiat \u00fcst\u00fcne yap\u0131lan keyf\u00ee m\u00fcdahaleler neticesinde, yery\u00fcz\u00fcnden ve \u00fczerindeki varl\u0131klardan Hakk\u2019\u0131n nurunu kabul etme istidad\u0131 silindi. Her \u015fey asl\u00ee ba\u011flam\u0131ndan kopup plastikle\u015fti. Asl\u00ee ba\u011flam\u0131ndan kopu\u015f ve yapay olanda art\u0131\u015f \u00e7o\u011fald\u0131k\u00e7a da f\u0131trat\u0131n g\u00fcc\u00fc t\u00fckendi, kalbin nuru s\u00f6nd\u00fc. Art\u0131k, hayat s\u0131fat\u0131yla ve daim\u00ee bir devinimle hayat bulan suretler \u00e2leminde her bir varl\u0131k \u201cvarolu\u015f\u201da ait t\u00fcm bilgiyi i\u00e7inde bar\u0131nd\u0131ran tecelli nurunu istidad\u0131 nisbetinde kabul ederek ve formunun ta\u015f\u0131d\u0131\u011f\u0131 nitelikleri geli\u015ftirerek b\u00fct\u00fcnc\u00fcl ve kusursuz bir bi\u00e7imde var olam\u0131yor. Ancak benzeri, taklidi, sahtesi olarak hayat bulabiliyor. Ve t\u00fcm bu olumsuzluklar, sahtelikler temas etti\u011fi, i\u00e7inden ge\u00e7ti\u011fi her \u015feyi etkileyip kendine benzetiyor. Bu sebepledir ki, insan\u0131 insan yapan hasletler birer birer yok olurken, insan ac\u0131y\u0131 da g\u00fcn\u00e2h\u0131 da benimsemekten uzak ruhsuz bir yarat\u0131\u011fa, toplumlar da bi\u00e7imsiz y\u0131\u011f\u0131nlara d\u00f6n\u00fc\u015ft\u00fc. Hayatla birlikte, insan\u0131n en \u015ferefli uzvu olan \u201cy\u00fcz\u201dler anlams\u0131zla\u015ft\u0131. Samimi, sahih bir insana, anlaml\u0131, k\u00fclt\u00fcrle y\u0131kanm\u0131\u015f bir \u201cy\u00fcz\u201de rastlamak neredeyse imk\u00e2ns\u0131z!<\/p>\n

Dolay\u0131s\u0131yla, Allah\u2019\u0131n hitab\u0131na muhatab olacak bir ruh, beden ve lisan zarafetinde sahip olmak, yarat\u0131l\u0131\u015f gayesine uygun bir hayat s\u00fcrmek isteyen insana yara\u015fan yeg\u00e2ne \u015fey; her bilenin \u00fcst\u00fcnde bir de \u201cHER \u015eEY\u0130 B\u0130LEN\u201din var oldu\u011funu bilmek ve bu yolda en y\u00fcksek ve en y\u00fcce m\u00e2n\u00e2da vesile olarak Allah Res\u00fbl\u00fc\u2019n\u00fc g\u00f6rmek, kem\u00e2le ermenin yolu bir k\u00e2milden ge\u00e7er \u015fuuru i\u00e7inde, bizleri b\u00fct\u00fcnleyen \u201cb\u00fct\u00fcnleyici\u201dleri tan\u0131y\u0131p onlar\u0131n ete\u011fine yap\u0131\u015fmakt\u0131r. Bunun d\u0131\u015f\u0131ndaki t\u00fcm bakma, g\u00f6rme ve bilme bi\u00e7imleri; \u201colan\u201d\u0131 \u201colmas\u0131 gerekene takdim etmek,\u201d \u201colmas\u0131 gereken\u201di \u201colan\u201da feda etmekten ibarettir. Bu da cehaletin, ahmakl\u0131\u011f\u0131n ve adaletsizli\u011fin ta kendisidir\u2026<\/p>\n

Mevl\u00fct Ko\u00e7<\/p>\n

Ayl\u0131k Dergisi 207. Say\u0131, Aral\u0131k 2021<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c2lem bir b\u00fct\u00fcn, \u00fczerindeki t\u00fcm varl\u0131klar da bu b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131. Her bir par\u00e7a tabi\u00ee bir yak\u0131nl\u0131k, yatk\u0131nl\u0131k ve al\u00e2ka i\u00e7inde birbirine ba\u011fl\u0131, e\u015fsiz bir \u00e2henge ve armoniye sahip. Her bir…<\/p>\n","protected":false},"author":1,"featured_media":167,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[16],"class_list":["post-166","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yazarlar","author-mevlut-koc"],"yoast_head":"\nPar\u00e7ay\u0131 \u201cb\u00fct\u00fcn\u201de takdim etmek b\u00fct\u00fcn\u00fc par\u00e7aya feda etmektir<\/title>\n<meta name=\"description\" content=\"Ne i\u00e7in yarat\u0131lm\u0131\u015fsa ona uygun bir istidat ta\u015f\u0131makta ve habercisi oldu\u011fu \u201cb\u00fct\u00fcn\u201de do\u011fru akmakta. 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