\u0644\u064e\u0642\u064e\u062f\u0652 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0627\u0650\u0646\u0652\u0633\u064e\u0627\u0646\u064e \u0641\u06ea\u0653\u064a \u0627\u064e\u062d\u0652\u0633\u064e\u0646\u0650 \u062a\u064e\u0642\u0652\u0648\u06ea\u064a\u0645\u064d<\/em><\/p>\n\n\n\n Ger\u00e7ekten (biz) insan\u0131, en g\u00fczel bir bi\u00e7imde yaratt\u0131k![1]<\/sup><\/strong><\/sup><\/a><\/em><\/em><\/p>\n\n\n\n Evet, Cenab-\u0131 Hak, e\u015fref-i mahl\u00fbkat olarak kudretiyle insan\u0131 en b\u00fcy\u00fck bir mucize olarak yaratm\u0131\u015ft\u0131r. Adeta insan\u0131 \u00e2leme k\u00fc\u00e7\u00fclt\u00fclm\u00fc\u015f bir \u00f6rnek yapm\u0131\u015ft\u0131r. \u0130nsan b\u00fcy\u00fcse \u00e2lem, \u00e2lem k\u00fc\u00e7\u00fclse insan olur. Bu noktadan bak\u0131ld\u0131\u011f\u0131nda insan\u0131n madd\u00ee ve manev\u00ee varl\u0131\u011f\u0131, d\u00f6rt cihetle camiiyyet yani toplay\u0131c\u0131l\u0131k \u00f6zelli\u011fine sahiptir.<\/p>\n\n\n\n Birincisi, insanda b\u00fct\u00fcn Esma-\u0131 \u0130lahiyeye her cihetle ayinedarl\u0131k \u00f6zelli\u011finin bulunmas\u0131d\u0131r. \u0130kincisi, varl\u0131k itibariyle b\u00fct\u00fcn \u00e2lemi i\u00e7inde toplamas\u0131d\u0131r.<\/p>\n\n\n\n \u00dc\u00e7\u00fcnc\u00fcs\u00fc, ibadet y\u00f6n\u00fcyle b\u00fct\u00fcn mahl\u00fbkat\u0131n ibadeti, insan\u0131n yapt\u0131\u011f\u0131 ibadetin i\u00e7inde bulunmas\u0131d\u0131r.<\/p>\n\n\n\n D\u00f6rd\u00fcnc\u00fcs\u00fc de istidad yani yetenek cihetiyle b\u00fct\u00fcn varl\u0131klar\u0131n her t\u00fcrl\u00fc istidad\u0131n\u0131n insanda bulunmas\u0131d\u0131r.<\/p>\n\n\n\n \u0130nsan \u00f6yle bir n\u00fcsha-i c\u00e2miad\u0131r (toplay\u0131c\u0131 bir kitap n\u00fcshas\u0131 gibidir) ki, Cen\u00e2b-\u0131 Hak b\u00fct\u00fcn esm\u00e2s\u0131n\u0131, insan\u0131n nefsi ile insana ihs\u00e2s ediyor (hissettiriyor). Tafs\u00eel\u00e2t\u0131n\u0131 ba\u015fka S\u00f6zler\u2019e hav\u00e2le edip yaln\u0131z \u201c\u00dc\u00e7 nokta\u201dy\u0131 g\u00f6sterece\u011fiz.<\/p>\n\n\n\n \u201cBirinci Nokta: \u0130nsan \u00fc\u00e7 cihetle esm\u00e2-y\u0131 \u0130l\u00e2hiyeye bir aynad\u0131r.<\/p>\n\n\n\n Birinci Vecih: (Esman\u0131n z\u0131tlar\u0131yla onlar\u0131 g\u00f6stermektir. Yani insan\u0131n kendisinde bulunan acizlik ve fakirlik gibi eksik y\u00f6nlerinin giderilmesiyle onlar\u0131 gideren Kad\u00eer ve Rah\u00eem gibi sonsuz derece-i kemalde bulunan esmay\u0131 g\u00f6sterir.) Gecede zulmet, nas\u0131l n\u00fbru g\u00f6sterir. \u00d6yle de insan, zaaf ve acziyle, fakr ve h\u00e2c\u00e2t\u0131yla, naks (noksanl\u0131k) ve kusuruyla bir Kad\u00eer-i Z\u00fclcel\u00e2l\u2019in kudretini, kuvvetini, g\u0131n\u00e2s\u0131n\u0131, rahmetini bildiriyor ve h\u00e2kez\u00e2. Pek \u00e7ok evs\u00e2f-\u0131 \u0130l\u00e2hiyeye (Cenab-\u0131 Hakk\u2019\u0131n vas\u0131flar\u0131na ve isimlerine) bu s\u00fbretle aynad\u00e2rl\u0131k ediyor. Hatta hadsiz aczinde, nih\u00e2yetsiz zaaf\u0131nda hadsiz a\u2018d\u00e2s\u0131na (d\u00fc\u015fmanlar\u0131na) kar\u015f\u0131 bir nokta-i istinat aramakla, vicdan d\u00e2im\u00e2 V\u00e2cib\u00fc\u2019l-V\u00fcc\u00fbd\u2019a (yani o acizli\u011fini giderecek olan varl\u0131\u011f\u0131 farz ve kudreti nihayetsiz olan Cenab-\u0131 Hakk\u2019a) bakar. Hem nih\u00e2yetsiz fakr\u0131nda, nih\u00e2yetsiz h\u00e2c\u00e2t\u0131 i\u00e7inde, nih\u00e2yetsiz maksadlara kar\u015f\u0131 bir nokta-i istimd\u00e2d (kendisinden yard\u0131m isteyece\u011fi noktay\u0131) aramaya mecb\u00fbr oldu\u011fundan, vicdan d\u00e2im\u00e2 o noktadan bir Ganiyy-i Rah\u00eem\u2019in derg\u00e2h\u0131na dayan\u0131r, du\u00e2 ile el a\u00e7ar. Demek her vicdanda \u015fu nokta-i istinat ve nokta-i istimd\u00e2d cihe\u00adtinde iki k\u00fc\u00e7\u00fck pencere, Kad\u00eer-i Rah\u00eem\u2019in b\u00e2rig\u00e2h-\u0131 rahmetine (huzuruna girmek i\u00e7in) a\u00e7\u0131l\u0131r. Her vakit onun ile bakabilir.<\/p>\n\n\n\n Evet, insana bakt\u0131\u011f\u0131m\u0131zda onun sonradan var edilmi\u015f bir varl\u0131k oldu\u011funu g\u00f6rmekteyiz. Ve dikkat etti\u011fimizde o var edilmeden \u00f6nce yokluk denilen nihayetsiz bir acizlik i\u00e7inde bulunmaktayd\u0131. Ve var edildikten sonra sonsuz acizli\u011fi ile birlikte nefis ve \u015feytandan t\u00e2 hastal\u0131k ve \u00f6l\u00fcme kadar hakk\u0131ndan gelemeyece\u011fi bir\u00e7ok d\u00fc\u015fman ile kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 halde ba\u015fta yokluktan var edilmesi ve b\u00fct\u00fcn o d\u00fc\u015fmanlar\u0131n\u0131n def edilmesiyle acizli\u011finin giderildi\u011fini g\u00f6r\u00fcyoruz. \u015e\u00fcphesiz ki etki-tepki noktas\u0131ndan bakt\u0131\u011f\u0131m\u0131zda insan\u0131n bu acizli\u011finin giderilmesi, onu gideren sonsuz bir kudret sahibi z\u00e2t\u0131n var oldu\u011funu g\u00f6sterip ispat eder.<\/p>\n\n\n\n Hem insan gayet derecede fakirdir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00fcnyadan t\u00e2 teneff\u00fcs etti\u011fi havaya hatta kabirdeki nurdan, cennete, saadet-i ebediyeye ve Cemalullah\u0131 g\u00f6rmeye kadar sayamayaca\u011f\u0131m\u0131z kadar bir\u00e7ok ihtiya\u00e7lar\u0131 vard\u0131r. Bu ihtiya\u00e7lar\u0131 giderilmesi i\u00e7in sonsuz bir zenginlik laz\u0131md\u0131r.<\/p>\n\n\n\n G\u00f6r\u00fcyoruz ki, d\u00fcnyan\u0131n kurulu\u015fundan bug\u00fcne kadar nihayet derecede fakirlik i\u00e7inde bulunan insano\u011fluyla beraber b\u00fct\u00fcn varl\u0131klar\u0131n ihtiya\u00e7lar\u0131 gideriliyor. E\u011fer bu ihtiya\u00e7lar\u0131 giderebilecek sonsuz zenginlik ve rahmet sahibi olan birisi olmasayd\u0131 bu ihtiya\u00e7lar giderilmeyecekti.<\/p>\n\n\n\n \u00c7\u00fcnk\u00fc varl\u0131klar\u0131n hepsi sonradan yarat\u0131lm\u0131\u015ft\u0131r onlar da insan gibi aciz ve fakirdir ve insanlar\u0131n nihayetsiz acizlik ve fakirli\u011fini giderecek durumda de\u011fildir.<\/p>\n\n\n\n \u00d6yleyse b\u00fct\u00fcn varl\u0131klardaki bu sonsuz acizlik ve fakirli\u011fi gideren ancak ve ancak sonsuz kudret ve rahmet sahibi olan Cenab-\u0131 Hak\u2019t\u0131r.<\/p>\n\n\n\n \u0130kinci Vecih aynad\u00e2rl\u0131k ise<\/strong>: \u0130nsana verilen num\u00fbneler nev\u2018inden c\u00fcz\u2019\u00ee ilim, kudret, basar (g\u00f6rmek), sem\u2018 (i\u015fitmek), m\u00e2likiyet, h\u00e2kimiyet gibi c\u00fcz\u2019iy\u00e2t ile (yani insan kendisinde bulunan bu sayd\u0131\u011f\u0131m\u0131z c\u00fcz\u2019i \u00f6zellikleriyle) k\u00e2in\u00e2t m\u00e2likinin ilmine ve kudretine, sem\u2018 ve basar\u0131na, h\u00e2kimiyet ve rub\u00fbbiyetine aynad\u00e2rl\u0131k eder. Onlar\u0131 anlar, bildirir. Mesel\u00e2, \u201cBen nas\u0131l bu evi yapt\u0131m ve yapmas\u0131n\u0131 biliyorum ve g\u00f6r\u00fcyorum ve onun m\u00e2likiyim ve idare ediyorum. \u00d6yle de \u015fu koca k\u00e2in\u00e2t saray\u0131n\u0131n bir ustas\u0131 var. O usta onu bilir, g\u00f6r\u00fcr, yapar, idare eder.\u201d ve h\u00e2kez\u00e2.<\/p>\n\n\n\n \u0130nsan Cenab-\u0131 Hakk\u2019\u0131n her taraf\u0131 ku\u015fatan ve sonsuz olan isimlerinin numunelerine ayinedarl\u0131k etmektedir. Mesela, Cenab-\u0131 Hak, Kad\u00eer\u2019dir, sonsuz bir kudrete sahiptir. \u0130nsanda ise onun numunesi olarak c\u00fcz\u2019i ve s\u0131n\u0131rl\u0131 olan bir kuvvet vard\u0131r. O, Rah\u00eem\u2019dir. Nihayetsiz bir merhamet sahibidir. \u0130nsanda ise onun numunesi olarak c\u00fcz\u2019i ve s\u0131n\u0131rl\u0131 olan merhamet vard\u0131r.<\/p>\n\n\n\n Evet, b\u00f6ylece bir k\u0131s\u0131m Esma-y\u0131 \u0130lahiyenin numunelerinin insan \u00fczerinde nas\u0131l tecelli etti\u011fini bu misale g\u00f6re k\u0131yas edebilirsiniz.<\/p>\n\n\n\n \u00dc\u00e7\u00fcnc\u00fc Vecih aynad\u00e2rl\u0131k ise<\/strong>: \u0130nsan, \u00fcst\u00fcnde nak\u0131\u015flar\u0131 g\u00f6r\u00fcnen Esm\u00e2-y\u0131 \u0130l\u00e2hiyeye aynad\u00e2rl\u0131k eder. Otuz \u0130kinci S\u00f6z\u2019\u00fcn \u00dc\u00e7\u00fcnc\u00fc Mevk\u0131f’\u0131n\u0131n ba\u015f\u0131nda bir nebze \u00eez\u00e2h edilen, insan\u0131n m\u00e2hiyet-i c\u00e2mias\u0131nda nak\u0131\u015flar\u0131 z\u00e2hir olan yetmi\u015ften ziy\u00e2de esm\u00e2 vard\u0131r. Mesel\u00e2, yarad\u0131l\u0131\u015f\u0131ndan S\u00e2ni\u2018, H\u00e2l\u0131k ismini ve h\u00fcsn-\u00fc takviminden (yani en g\u00fczel bir k\u0131vamda b\u00fct\u00fcn k\u00e2inat\u0131 i\u00e7inde toplayan bir fihrist gibi yarat\u0131lmas\u0131ndan) Rahm\u00e2n ve Rah\u00eem isimlerini ve h\u00fcsn-\u00fc terbiyesinden Ker\u00eem, Lat\u00eef isimlerini ve h\u00e2kez\u00e2, b\u00fct\u00fcn a\u2018z\u00e2 ve \u00e2l\u00e2t\u0131 ile cih\u00e2z\u00e2t ve cev\u00e2rihiyle, let\u00e2if ve ma\u2018neviy\u00e2t\u0131yla, hav\u00e2s ve hissiy\u00e2t\u0131yla ayr\u0131 ayr\u0131 esm\u00e2n\u0131n, ayr\u0131 ayr\u0131 nak\u0131\u015flar\u0131n\u0131 g\u00f6steriyor.<\/p>\n\n\n\n Mesela, Cenab-\u0131 Hak Musavvir\u2019dir, yani suret verir. Musavvir ismi insanlara \u00e7e\u015fit \u00e7e\u015fit suretler vererek tecelli eder, g\u00f6r\u00fcn\u00fcr. Cenab-\u0131 Hak H\u00e2l\u0131k\u2019t\u0131r, yani yarat\u0131c\u0131d\u0131r. H\u00e2l\u0131k ismiyle insan\u0131 yaratarak o ismini insan\u0131n \u00fczerinde tecelli ettirmi\u015f olur. Bu \u015fekilde Cenab-\u0131 Hakk’\u0131n b\u00fct\u00fcn Esma-y\u0131 \u0130lahiyesine ayinedarl\u0131k yapabilen insandan ba\u015fka bir mahl\u00fbk yoktur. \u0130nsan\u0131n ba\u015fl\u0131 ba\u015f\u0131na d\u00fc\u015f\u00fcnmesi, konu\u015fmas\u0131 en \u00f6nemlisi de kendisine verilen c\u00fcz\u2019i iradesiyle iyili\u011fi veya fenal\u0131\u011f\u0131 tercih etmesi ve Cenab-\u0131 Hakk\u2019\u0131n ona verdi\u011fi ak\u0131l ile yery\u00fcz\u00fcnde halife olmas\u0131 ve k\u00e2inat\u0131n adeta onun tasarrufuna verilmesi cihetiyle elbette insan\u0131n di\u011fer mahl\u00fbkata g\u00f6re \u00e7ok daha fazla Esma-\u0131 \u0130lahiyeye mazhar olmas\u0131n\u0131 gerektirir. \u0130nsandaki bu \u00f6zellikler onun varl\u0131\u011f\u0131n\u0131n ve mahiyetinin ne kadar cami bir ayna oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n Demek, nas\u0131l esm\u00e2da bir \u0130sm-i A\u2018zam var (b\u00fct\u00fcn Esma-y\u0131 H\u00fcsna\u2019y\u0131 i\u00e7inde toplar). \u00d6yle de, o esm\u00e2n\u0131n nuku\u015funda (nak\u0131\u015flar\u0131n\u0131n aras\u0131nda) dahi bir nak\u015f-\u0131 a\u2018zam (yani b\u00fct\u00fcn nak\u0131\u015flar\u0131n g\u00f6sterdikleri Esma-y\u0131 H\u00fcsna\u2019y\u0131 g\u00f6steren bir nak\u0131\u015f) var ki, o da insand\u0131r. Ey kendini insan bilen insan! Kendini oku. Yoksa hayvan ve c\u00e2mid h\u00fckm\u00fcnde insan olmak ihtim\u00e2li var.\u201d[2]<\/a><\/p>\n\n\n\n E\u011fer, \u2018Mahl\u00fbkat ni\u00e7in yarat\u0131lm\u0131\u015ft\u0131r?\u2019 denilse, \u2018Elbette binlerce hikmet i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r.\u2019 denilir. Hadis-i kutside:<\/p>\n\n\n\n \u0643\u064f\u0646\u0652\u062a\u064f \u0643\u064e\u0646\u0652\u0632\u064b\u0627 \u0645\u064e\u062e\u0652\u0641\u0650\u064a\u064b\u0651\u0627 \u0641\u064e\u062e\u064e\u0644\u064e\u0642\u0652\u062a\u064f \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u064e \u0644\u0650\u064a\u064e\u0639\u0652\u0631\u0650\u0641\u064f\u0648\u0646\u0650\u0649<\/p>\n\n\n\n \u201cBen gizli bir hazine idim; bilinmek istedim, onun i\u00e7in mahl\u00fbkat\u0131 yaratt\u0131m.\u201d[3]<\/sup><\/a> <\/em>buyuruldu\u011fu gibi \u015f\u00fcphesiz o hikmetlerden en \u00f6nemlisi, bu hadis-i kutsi \u0131\u015f\u0131\u011f\u0131nda Esma-y\u0131 \u0130l\u00e2hiyeye ayinedarl\u0131k yapmakt\u0131r. Yani Cenab-\u0131 Hakk\u2019\u0131n isimlerinin tecellisine mazhar olup o esmay\u0131 ve dolay\u0131s\u0131yla Cenab-\u0131 Hakk\u2019\u0131 tan\u0131makt\u0131r.<\/p>\n\n\n\n Malum oldu\u011fu \u00fczere Cenab-\u0131 Hakk\u2019\u0131n bir\u00e7ok esmas\u0131 vard\u0131r. Onlar\u0131n i\u00e7inde de o esman\u0131n hepsini i\u00e7inde toplayan \u0130sm-i \u00c2zam denilen en b\u00fcy\u00fck ismi bulunmaktad\u0131r. O \u0130sm-i \u00c2zam\u2019\u0131n hangisi oldu\u011fu kesin olarak bilinmemektedir. Bu isim m\u00fc\u00e7tehidlerin i\u00e7tihad\u0131na g\u00f6re de\u011fi\u015fmektedir.<\/p>\n\n\n\n Mesela, Hz. Ali Efendimiz\u2019e g\u00f6re Ferd\u00fcn, Hayy\u00fcn, Kayy\u00fcm\u00fcn, Hakem\u00fcn, Adl\u00fcn, Kudd\u00fcs\u00fcn isimleri \u0130sm-i \u00c2zam\u2019d\u0131r. \u0130mam-\u0131 \u00c2zam\u2019a g\u00f6re Hakem\u00fcn ve Adl\u00fcn isimleri \u0130sm-i \u00c2zam\u2019d\u0131r. Her m\u00fc\u00e7tehid kendi i\u00e7tihad\u0131na g\u00f6re di\u011ferlerinden farkl\u0131 olarak bir ismi, \u0130sm-i \u00c2zam olarak kabul etmi\u015ftir. Bu i\u00e7tihadlar\u0131nda herhangi bir beis yoktur. Dolay\u0131s\u0131yla bir cihette yine de \u0130sm-i \u00c2zam gizli kalm\u0131\u015f olur.<\/p>\n\n\n\n Ancak bir zat kendi i\u00e7tihad\u0131yla ortaya koydu\u011fu veya ba\u015fkas\u0131n\u0131n i\u00e7tihad\u0131na uyarak bir isme kat\u2019\u00ee bir tarzda \u0130sm-i \u00c2zam\u2019d\u0131r diye inanm\u0131\u015f olsa ve \u2018rahmet-i \u0130lahiye bu isimle yapt\u0131\u011f\u0131m duay\u0131 kesinlikle kabul eder.\u2019 inanc\u0131yla onunla dua etse, in\u015fallah Cenab-\u0131 Hak \u0130sm-i \u00c2zam\u2019la dua etmi\u015f olarak o zat\u0131n duas\u0131n\u0131 kabul eder.<\/p>\n\n\n\n Zira hadis-i kutside, Rabbimiz \u0623\u064e\u0646\u064e\u0627 \u0639\u0650\u0646\u0652\u062f\u064e \u0638\u064e\u0646\u0650\u0651 \u0639\u064e\u0628\u0652\u062f\u0650\u064a \u0628\u0650\u064a \u201cBen kulumun zann\u0131 \u00fczereyim.\u201d[4]<\/a> buyurdu\u011fu gibi o kuluna ihlas ve niyetine g\u00f6re muamele eder.<\/p>\n\n\n\n Evet, Esma-y\u0131 \u0130lahiye i\u00e7inde bir \u0130sm-i Azam bulundu\u011fu gibi mahl\u00fbkat yani Cenab-\u0131 Hakk\u2019a ve isimlerine aynadarl\u0131k edip onu g\u00f6steren yarat\u0131lm\u0131\u015flar i\u00e7inde de bir Ayine-i Azam yani en b\u00fcy\u00fck bir ayna vard\u0131r. O ayna ise insand\u0131r. Yani i\u00e7indeki varl\u0131klar ile beraber b\u00fct\u00fcn k\u00e2inat\u0131n Cenab-\u0131 Hakk\u2019\u0131n isimlerinin tecellisine yapt\u0131\u011f\u0131 aynadarl\u0131k vazifesini insan yaln\u0131z ba\u015f\u0131na yapabilmektedir.<\/p>\n\n\n\n \u0130nsan\u0131n Cenab-\u0131 Hakk’\u0131n b\u00fct\u00fcn Esma-y\u0131 \u0130lahiyesine ayinedarl\u0131k etmesi ak\u0131l ve mant\u0131\u011fa da ters d\u00fc\u015fmez. Zira ayet-i kerimede zikredildi\u011fi gibi insan \u201cahsen-i takvim\u201d \u00fczere yarat\u0131lm\u0131\u015ft\u0131r. \u0130nsana bu de\u011fer ve k\u0131ymeti kazand\u0131ran ise onun mahiyetinde maddi ve manevi her t\u00fcrl\u00fc aza ve duygular\u0131n bulunmas\u0131 ve her t\u00fcrl\u00fc g\u00fczellik ve m\u00fckemmelli\u011fin kayna\u011f\u0131 olan gayet m\u00fckemmel bir sanat ile yarat\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n Nas\u0131l ki \u00e7ok sanatl\u0131 bir eserden o eser sahibinin mahareti anla\u015f\u0131l\u0131r, aynen \u00f6yle de insan\u0131n \u00fczerindeki nak\u0131\u015flar onu yaratan\u0131n sonsuz derecede g\u00fc\u00e7 ve kudrete malik oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n M\u00fckemmel bir eser m\u00fckemmel bir i\u015fi, fiilli g\u00f6sterir. O i\u015f onunla meydana gelir. M\u00fckemmel fiil ise m\u00fckemmel bir faili isimleriyle bizlere g\u00f6sterir. \u00c7\u00fcnk\u00fc m\u00fckemmel fiil ancak m\u00fckemmel bir faille meydana gelir. Failsiz fiili d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n\n\n\n Demek eserlerin g\u00fczelli\u011fi ve m\u00fckemmelli\u011fi fiillerin ve isimlerin g\u00fczelli\u011finden m\u00fckemmelli\u011finden kaynaklanmaktad\u0131r. M\u00fckemmel isimleriyle i\u015f yapmak ancak m\u00fckemmel s\u0131fatlardan kaynaklan\u0131r. \u00c7\u00fcnk\u00fc isimlerin kayna\u011f\u0131 s\u0131fatlard\u0131r. G\u00f6rme s\u0131fat\u0131 olmayan birisi g\u00f6ren olamaz. G\u00f6r\u00fcc\u00fc ismini alamaz. S\u0131fatlar\u0131n kayna\u011f\u0131 ise \u015fuunnatt\u0131r, yani m\u00fckemmel kabiliyetler ve yeteneklerdir. B\u00fct\u00fcn bu yetenek ve kabiliyetlerin kayna\u011f\u0131 ise v\u00fccut ve varl\u0131k sahibi olan z\u00e2tt\u0131r.<\/p>\n\n\n\n Demek ki var olan m\u00fckemmel bir z\u00e2tta m\u00fckemmel yetenek ve kabiliyetler vard\u0131r. Bu yeteneklerden m\u00fckemmel s\u0131fatlar ortaya \u00e7\u0131kar. Bu m\u00fckemmel s\u0131fatlar ise m\u00fckemmel isimlere sahip bir faili netice verir. Bu m\u00fckemmel fail de m\u00fckemmel fiillerle m\u00fckemmel eserler icad ederek ortaya koyar.<\/p>\n\n\n\n \u0130\u015fte insan gayet m\u00fckemmel bir eserdir. Gayet m\u00fckemmel bir fiil ile meydana gelmi\u015ftir. O fiilin m\u00fckemmelli\u011fi ise o fiili yapan failin yani ismin m\u00fckemmel oldu\u011funu g\u00f6sterir. M\u00fckemmel isim ise s\u0131fat\u0131n m\u00fckemmel oldu\u011funu, s\u0131fat\u0131n m\u00fckemmelli\u011fi ise \u015fu\u00fbnat\u0131n m\u00fckemmelli\u011fini, \u015fu\u00fbnat\u0131n m\u00fckemmelli\u011fi ise Z\u00e2t-\u0131 C\u00fclcel\u00e2l\u2019in sonsuz derece-i kemalini g\u00f6sterip ispat eder.<\/p>\n\n\n\n Mesela, insan\u0131n g\u00f6rmesi, Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer isminin bir tecellisidir. Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa \u015fu \u00e2lem \u015fehadet etmektedir.<\/p>\n\n\n\n \u015e\u00f6yle ki: Her bir mevcut, intizaml\u0131 ve sanatl\u0131 v\u00fccuduyla Allah\u2019\u0131n Bas\u00eer oldu\u011funa \u015fehadet eder ve lisan-\u0131 halden anlayanlara \u00e2deta \u015f\u00f6yle der: Ey insan, bana bak ve beni oku! Bak, nas\u0131l intizamla yarat\u0131lm\u0131\u015f\u0131m. Ve nas\u0131l harikulade bir sanat\u0131m var. Her azamda bir denge s\u00f6z konusudur. Bu intizam\u0131n ve dengenin ke\u015ffi i\u00e7in b\u00fct\u00fcn ilimler seferber olmu\u015f. Elbette b\u00f6yle yarat\u0131labilmem i\u00e7in yaratan\u0131m beni g\u00f6rmeli ki, b\u00f6yle intizaml\u0131 ve sanatl\u0131 bir \u015fekilde beni yaratabilsin. G\u00f6rmeyen birisi, bu intizam ve sanat ile biz varl\u0131klar\u0131 yaratamaz.<\/p>\n\n\n\n \u0130\u015fte b\u00f6ylece \u00e2lem ve i\u00e7indeki her bir varl\u0131k kendindeki intizam ve sanat\u0131n\u0131n lisan-\u0131 h\u00e2liyle Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa \u015fehadet eder.<\/p>\n\n\n\n Yine r\u0131z\u0131klar\u0131n m\u00fckemmel bir \u015fekilde yarat\u0131lmas\u0131 ve tam vaktinde muhta\u00e7lara verilmesi Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa bir delildir. Zira r\u0131zk\u0131 ihtiya\u00e7 sahibine en m\u00fcnasip bir vakitte yeti\u015ftirmek ve o r\u0131zk\u0131 onun ihtiyac\u0131na uygun olarak yaratmak ancak g\u00f6rmek ile m\u00fcmk\u00fcnd\u00fcr. G\u00f6rmeyen, bu hikmetli fiile fail olamaz.<\/p>\n\n\n\n Demek, bu hikmetli fiilin sahibi ancak b\u00fct\u00fcn e\u015fyay\u0131 ayn\u0131 anda g\u00f6rebilen bir z\u00e2tt\u0131r.<\/p>\n\n\n\n Yine atomlardan t\u00e2 y\u0131ld\u0131zlar\u0131n hareketlerine kadar \u015fu \u00e2lemdeki umumi intizam Allah-u Te\u00e2l\u00e2\u2019n\u0131n Bas\u00eer oldu\u011funa bir delildir. Zira b\u00f6yle bir intizam ancak b\u00fct\u00fcn k\u00e2inat\u0131 g\u00f6r\u00fcp m\u00fc\u015fahede eden bir zat taraf\u0131ndan tedbir ve idare edilebilir. B\u00fct\u00fcn k\u00e2inat\u0131 ayn\u0131 anda g\u00f6remeyen, bu \u00e2lemdeki bu intizam\u0131 tesis edemez ve onu devam ettiremez.<\/p>\n\n\n\n Demek, \u015fu \u00e2lemdeki intizam da lisan-\u0131 h\u00e2liyle Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa \u015fehadet etmektedir.<\/p>\n\n\n\n Mahl\u00fbklar\u0131n intizaml\u0131 ve sanatl\u0131 v\u00fccutlar\u0131, r\u0131z\u0131klar\u0131n yarat\u0131lmas\u0131 ve ihtiya\u00e7 sahiplerine vakt-i m\u00fcnasipte yeti\u015ftirilmesinden ortaya \u00e7\u0131kan \u00e2lemdeki \u015fu intizam, Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa \u015fehadet eder. Aynen bunun gibi varl\u0131klar\u0131n \u00e7e\u015fitli nak\u0131\u015flarla dokunmas\u0131, birbirleriyle hikmetli m\u00fcnasebetleri, yarat\u0131l\u0131\u015flar\u0131ndaki kolayl\u0131k ve suretlerinin farkl\u0131l\u0131\u011f\u0131 dahi yine Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa \u015fehadet etmektedir. Kur\u2019an da Cenab-\u0131 Hakk\u2019\u0131n Bas\u00eer oldu\u011funa \u015fahitlik etmektedir, ayet-i kerimede:<\/p>\n\n\n\n \u0648\u064e\u0645\u064e\u0627 \u062a\u064e\u0643\u064f\u0648\u0646\u064f \u0641\u06ea\u064a \u0634\u064e\u0623\u0652\u0646\u064d \u0648\u064e\u0645\u064e\u0627 \u062a\u064e\u062a\u0652\u0644\u064f\u0648\u0627 \u0645\u0650\u0646\u0652\u0647\u064f \u0645\u0650\u0646\u0652 \u0642\u064f\u0631\u0652\u0627\u0670\u0646\u064d \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0639\u0652\u0645\u064e\u0644\u064f\u0648\u0646\u064e \u0645\u0650\u0646\u0652 \u0639\u064e\u0645\u064e\u0644\u064d \u0627\u0650\u0644\u064e\u0651\u0627 \u0643\u064f\u0646\u064e\u0651\u0627 \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u0652 \u0634\u064f\u0647\u064f\u0648\u062f\u0627\u064b<\/p>\n\n\n\n \u201c(Ey Ras\u00fbl\u00fcm!) Her ne h\u00e2lde bulunsan, o Kur\u2019\u00e2n\u2019dan her ne okusan ve (ey insanlar) her ne i\u015f yapsan\u0131z, ona dald\u0131\u011f\u0131n\u0131z zaman mutlaka (biz) \u00fczerinizde \u015f\u00e2hidizdir.\u201d<\/strong> [5]<\/a>buyurulmu\u015ftur.<\/em><\/p>\n\n\n\n Evet, Cenab-\u0131 Hakk\u2019\u0131n her \u015feyi g\u00f6ren Bas\u00eer ismi, insan\u0131n ve di\u011fer varl\u0131klar\u0131n \u00fczerinde bu suretle tecelli eder. Ve Cenab-\u0131 Hakk\u2019\u0131n di\u011fer isimlerini de buna k\u0131yas edebilirsiniz.<\/p>\n\n\n\n Evet, hi\u00e7 \u015f\u00fcphe yoktur ki, insan ve k\u00e2inat\u0131n varl\u0131\u011f\u0131 Cenab-\u0131 Hakk\u2019\u0131n isim ve s\u0131fatlar\u0131n\u0131n tecellilerinden ibarettir. Ve ba\u015fta insan olmak \u00fczere cinler ve melekler gibi \u015fuur sahibi olanlar, b\u00fct\u00fcn bu isimlerin bizzat kendi \u00fczerlerindeki ve k\u00e2inat \u00fczerindeki tecellilerini tefekk\u00fcr edip anlamak nispetinde marifet-i \u0130lahiyeyi kazanm\u0131\u015f olurlar.<\/p>\n\n\n\n \u201c\u0130kinci Nokta:<\/strong> M\u00fchim bir s\u0131rr-\u0131 ehadiyete i\u015faret eder. (Bir varl\u0131\u011f\u0131n mesela, bir insan\u0131n kendi ba\u015f\u0131na Cenab-\u0131 Hakk\u2019\u0131n birli\u011fini g\u00f6stermesidir.)<\/p>\n\n\n\n \u201c\u015e\u00f6yle ki, insan\u0131n nas\u0131l ruhu b\u00fct\u00fcn cesedine \u00f6yle bir m\u00fcn\u00e2sebeti var ki, b\u00fct\u00fcn a\u2018z\u00e2s\u0131n\u0131 ve ecz\u00e2s\u0131n\u0131 birbirine yard\u0131m ettirir. Yani ir\u00e2de-i \u0130l\u00e2hiye cilvesi olan ev\u00e2mir-i tekv\u00eeniyeye ve o emirden v\u00fcc\u00fbd-u h\u00e2ric\u00ee giydirilmi\u015f bir kan\u00fbn-u emr\u00ee ve lat\u00eefe-i Rabb\u00e2niye olan ruh, (yani k\u00e2inattaki kanunlar Cenab-\u0131 Hakk\u2019\u0131n emriyle ve iradesinin tercihiyle v\u00fccuda gelmi\u015flerdir. Ruh da onlardan Rabban\u00ee bir duygudur. Cenab-\u0131 Hak kudretiyle o kanuna v\u00fccud giydirip hayat vermekle o kanun ruh olmu\u015ftur.<\/p>\n\n\n\n (\u0130\u015fte bu ruh) onlar\u0131n (v\u00fccud azalar\u0131n\u0131n) idaresinde, onlar\u0131n ma\u2018nev\u00ee seslerini hissetmesinde ve h\u00e2c\u00e2tlar\u0131n\u0131 (ihtiya\u00e7lar\u0131n\u0131) g\u00f6rmesinde birbirine m\u00e2ni\u2018 olmaz. (Onlar\u0131n b\u00fct\u00fcn ihtiya\u00e7lar\u0131n\u0131 bir arada g\u00f6rmek) ruhu \u015fa\u015f\u0131rtmaz. Ruha nisbeten uzak-yak\u0131n bir h\u00fckm\u00fcnde, (o azalar) birbirine perde olmaz. \u0130sterse, (azalar\u0131n) \u00e7o\u011funu birinin imd\u00e2d\u0131na yeti\u015ftirir. \u0130sterse, bedenin her c\u00fcz\u2019\u00fcyle bilebilir, hissedebilir, idare edebilir. Hatta \u00e7ok n\u00fbr\u00e2niyet kesb etmi\u015f ise, her bir c\u00fcz\u2019\u00fcyle g\u00f6rebilir ve i\u015fitebilir.<\/p>\n\n\n\n \u00d6yle de, \u0648\u064e\u0644\u0650\u0644\u0651\u0670\u0647\u0650 \u0627\u0644\u0652\u0645\u064e\u062b\u064e\u0644\u064f \u0627\u0644\u0652\u0623\u064e\u0639\u0652\u0644\u0670\u064a (En y\u00fcce s\u0131fatlara sahip Allah\u2019t\u0131r ve en g\u00fczel \u00f6rnek de O\u2019na aittir.[6]<\/a>) madem Cen\u00e2b-\u0131 Hakk\u2019\u0131n bir kan\u00fbn-u emri (emrine ait kanun) olan ruh, k\u00fc\u00e7\u00fck bir \u00e2lem olan insan cisminde ve a\u2018z\u00e2s\u0131nda bu vaz\u2018iyeti g\u00f6steriyor.\u201d<\/p>\n\n\n\n \u201cElbette \u00e2lem-i ekber (b\u00fcy\u00fck \u00e2lem) olan k\u00e2in\u00e2tta (bulunanlar) o Z\u00e2t-\u0131 V\u00e2cib\u00fc\u2019l-V\u00fcc\u00fbd\u2019un ir\u00e2de-i k\u00fclliyesine (her taraf\u0131 ku\u015fatan iradesine) ve kudret-i mutlakas\u0131na (s\u0131n\u0131rs\u0131z kudretine), hadsiz fiiller, hadsiz sad\u00e2lar, hadsiz du\u00e2lar, hadsiz i\u015fler, hi\u00e7bir cihette ona a\u011f\u0131r gelmez. Birbirine m\u00e2ni\u2018 olmaz. O H\u00e2lik-\u0131 Z\u00fclcel\u00e2l\u2019i me\u015fgul etmez, \u015fa\u015f\u0131rtmaz. B\u00fct\u00fcn\u00fcn\u00fc birden g\u00f6r\u00fcr. B\u00fct\u00fcn sesleri birden i\u015fitir. Yak\u0131n uzak birdir. \u0130sterse, b\u00fct\u00fcn\u00fcn\u00fc birinin imd\u00e2d\u0131na g\u00f6nderir. Her \u015feyle her \u015feyi g\u00f6rebilir, seslerini i\u015fitebilir. Ve her \u015fey ile her \u015feyi bilir ve h\u00e2kez\u00e2.\u201d<\/p>\n\n\n\n Evet, ak\u00e2id ulemas\u0131na g\u00f6re; \u2018Cenab-\u0131 Hak k\u00e2inat\u0131n ne i\u00e7indedir ne de d\u0131\u015f\u0131ndad\u0131r. Ancak mek\u00e2ndan m\u00fcnezzeh olarak her \u015feyin yan\u0131nda haz\u0131r ve naz\u0131rd\u0131r.\u2019<\/p>\n\n\n\n O\u2019nunla e\u015fya aras\u0131nda hi\u00e7bir \u015fey perde olamaz. Faraza O\u2019nunla e\u015fya aras\u0131na sair varl\u0131klar\u0131n girdi\u011fini d\u00fc\u015f\u00fcnsek o varl\u0131klar, O\u2019nun e\u015fyay\u0131 g\u00f6rmesine ve onlar\u0131n yanlar\u0131nda haz\u0131r bulunmas\u0131na engel te\u015fkil edemez.<\/p>\n\n\n\n Nas\u0131l ki, lamba ve baraj\u0131n aras\u0131nda bulunan teller ne kadar uzun olursa olsun, o teller baraj ile lamba aras\u0131ndaki irtibat\u0131 kesmez bilakis onlar\u0131n birbirleriyle irtibat\u0131n\u0131 sa\u011flar.<\/p>\n\n\n\n \u00d6yle de hi\u00e7bir \u015fey Cenab-\u0131 Hak ile varl\u0131klar aras\u0131nda mani te\u015fkil etmez. Ve Cenab-\u0131 Hakk\u2019\u0131n onlar\u0131 g\u00f6r\u00fcp yaratmas\u0131na, onlar\u0131n r\u0131z\u0131klar\u0131n\u0131 vermesine, onlar\u0131 sevk ve idare etmesine engel de\u011fildir. D\u00fcnya hikmet yeri oldu\u011fundan Cenab-\u0131 Hak bir \u015fey yarat\u0131rken sebepleri kudretine perde yapt\u0131\u011f\u0131 gibi insanlardaki b\u00fct\u00fcn azalar\u0131n Esma-y\u0131 \u0130lahiye ile irtibat\u0131n\u0131 sa\u011flamak i\u00e7in de ruhu vesile yapm\u0131\u015ft\u0131r. B\u00f6ylelikle o esmadan gelen enerji h\u00fckm\u00fcndeki tecelli ile o azalar \u00e7al\u0131\u015f\u0131r. Nas\u0131l ki b\u00fct\u00fcn binan\u0131n elektri\u011fi ana \u015fartelden geliyor. O \u015fartelin kapanmas\u0131 ile elektrik kesilir. \u00d6yle de insan\u0131n g\u00f6rmek, i\u015fitmek gibi b\u00fct\u00fcn aza ve duygular\u0131n\u0131n \u00e7al\u0131\u015fmas\u0131 Cenab-\u0131 Hakk\u2019\u0131n isimlerinden gelen tecelli iledir. \u0130simlerin aza ve duygularla irtibat\u0131n\u0131 sa\u011flayan \u015fartel ise ruhtur. Ruh v\u00fccutta olduk\u00e7a bu azalar \u00e7al\u0131\u015f\u0131r, ruh v\u00fccuttan \u00e7\u0131k\u0131nca lamban\u0131n elektrikle irtibat\u0131 kesilip s\u00f6nmesi gibi, o aza ve duygular\u0131n da Esma-y\u0131 \u0130lahiye ile irtibat\u0131 kesildi\u011finden, \u00e7al\u0131\u015fmaz bir hale gelirler. (Allahu \u2018alem.)<\/p>\n\n\n\n \u201c\u00dc\u00e7\u00fcnc\u00fc Nokta:<\/strong> Hayat\u0131n pek m\u00fchim bir m\u00e2hiyeti ve ehemmiyetli bir vaz\u00eefesi var. Fakat o bahis, Hayat Penceresi\u2019nde ve Yirminci Mektup\u2019un Sekizinci Kelime\u2019sinde tafs\u00eeli ge\u00e7ti\u011finden ona hav\u00e2le edip, yaln\u0131z bunu iht\u00e2r ederiz ki: Hayatta hissiy\u00e2t s\u00fbretinde kaynayan memz\u00fbc nak\u0131\u015flar, pek \u00e7ok esm\u00e2 ve \u015fu\u00fbn\u00e2t-\u0131 z\u00e2tiyeye i\u015faret eder. Gayet parlak bir s\u00fbrette Hayy-\u0131 Kayy\u00fbm\u2019un \u015fu\u00fbn\u00e2t-\u0131 z\u00e2tiyesine aynad\u00e2rl\u0131k eder. \u015eu s\u0131rr\u0131n \u00eez\u00e2h\u0131, Allah\u2019\u0131 tan\u0131mayanlara ve daha tam tasd\u00eek etmeyenlere kar\u015f\u0131 zaman\u0131 olmad\u0131\u011f\u0131ndan kap\u0131y\u0131 kap\u0131yoruz.\u201d[7]<\/a><\/p>\n\n\n\n Yani insan hayat\u0131nda hisler suretinde kaynayan i\u00e7 i\u00e7e girmi\u015f pek \u00e7ok nak\u0131\u015flar vard\u0131r. Ve o nak\u0131\u015flar Cenab-\u0131 Hakk\u2019\u0131n zat\u0131na ait \u015fu\u00fbnat\u0131na, tabir-i caizse her t\u00fcrl\u00fc istidatlar\u0131na ve isimlerine i\u015faret eder. Mesela, insandaki sevgi Ved\u00fbd isminden, daimi ya\u015famak arzusu B\u00e2k\u00ee isminden ve hikmetle i\u015f yapmak iste\u011fi Hak\u00eem isminden gelmi\u015flerdir ve bu duygular o isimlere i\u015faret etmektedirler. Di\u011fer duygular da bunlara k\u0131yas edilsin.<\/p>\n\n\n\n \u0130\u015fte b\u00f6ylece bu duygular ve hisler gayet parlak bir surette hayat\u0131 daimi olan ve her \u015feyi varl\u0131kta tutan Hayy-\u0131 Kayy\u00fbm\u2019un \u015fu\u00fbn\u00e2t-\u0131 z\u00e2tiyesine, z\u00e2t\u0131nda bulunan \u015fu\u00fbnat\u0131na ayna olup g\u00f6sterirler.<\/p>\n\n\n\n \u0130nsan\u0131n ikinci<\/strong> camiiyyet ciheti ise madde itibariyledir. Evet, d\u00fcnyada alt\u0131ndan, bak\u0131rdan t\u00e2 oksijene kadar b\u00fct\u00fcn elementler insanda vard\u0131r. Hem d\u00fcnyan\u0131n da insan\u0131n da yakla\u015f\u0131k d\u00f6rtte \u00fc\u00e7\u00fcn\u00fcn su olmas\u0131, bitkilere mukabil onun k\u00fc\u00e7\u00fck bir numunesi olan insanda sa\u00e7 ve sakal\u0131n bulunmas\u0131, hayvanlara mukabil ruh ve \u015fehavan\u00ee duygular\u0131n\u0131n olmas\u0131d\u0131r. Ve ayn\u0131 zamanda insan k\u00e2inatta bulunan b\u00fct\u00fcn varl\u0131klar\u0131n numunelerini de kendisinde toplam\u0131\u015ft\u0131r. Mesela, insandaki ruh \u00c2lem-i Ervah\u2019\u0131n, kalp Ar\u015f-\u0131 Azam\u2019\u0131n, kuvve-i haf\u0131za Levh-i Mahfuz\u2019un, ebed\u00ee ya\u015fama arzusu sonsuz \u00e2lemlerin birer numuneleridir. Ve insan\u0131n di\u011fer \u00f6zelliklerini bunlara k\u0131yas ediniz.<\/p>\n\n\n\n Evet, bu noktadan da bak\u0131ld\u0131\u011f\u0131nda nas\u0131l ki, bir \u00e7ekirdek b\u00fcy\u00fcse a\u011fa\u00e7 olur, a\u011fa\u00e7 da k\u00fc\u00e7\u00fclse \u00e7ekirdek olur. \u00d6yle de insan \u00e2lemin bir \u00e7ekirde\u011fi h\u00fckm\u00fcnde oldu\u011fundan o b\u00fcy\u00fcse \u00e2lem olur, \u00e2lem k\u00fc\u00e7\u00fclse insan olur.<\/p>\n\n\n\n \u00dc\u00e7\u00fcnc\u00fc<\/strong> camiiyyet ciheti ise, insan\u0131n ibadet y\u00f6n\u00fcd\u00fcr ki, onun ibadetinde bir toplay\u0131c\u0131l\u0131k \u00f6zelli\u011fi vard\u0131r. \u0130nsan\u0131n ibadetinin i\u00e7inde b\u00fct\u00fcn mahl\u00fbkat\u0131n ibadeti vard\u0131r. O ibadetin \u00f6zeti ise namazd\u0131r. \u0130nsan\u0131n namaz ibadeti \u00f6yle cami bir \u00f6zelli\u011fe sahiptir ki, ba\u015fta iman\u0131n alt\u0131 esas\u0131 ve \u0130slamiyet\u2019in be\u015f \u015fart\u0131 olmak \u00fczere \u0130slamiyet\u2019te ne emredilmi\u015fse \u00f6zet olarak hepsi vard\u0131r.<\/p>\n\n\n\n Evet, namaz k\u0131lan adam inand\u0131\u011f\u0131 Rabbine ibadet eder. Ve inand\u0131\u011f\u0131 Kur\u2019an\u2019\u0131 okur, o Kur\u2019an ise iman\u0131n alt\u0131 \u015fart\u0131na ve \u0130slamiyet\u2019in be\u015f \u015fart\u0131na inanmay\u0131 emreder. Ona inan\u0131p da onu okuyan b\u00f6ylelikle o \u015fartlara da inanm\u0131\u015f olur.<\/p>\n\n\n\n Bu hususu \u015f\u00f6yle de izah edebiliriz.<\/p>\n\n\n\n Mesela, namaz k\u0131lan bir ki\u015finin niyeti, r\u0131za-y\u0131 \u0130lahi ve ahiret meyveleri oldu\u011fu i\u00e7in ahirete iman etmeyi g\u00f6sterir. \u2018Allah\u00fc Ekber!\u2019 diyerek namaza ba\u015flad\u0131\u011f\u0131nda \u2018Allah daha b\u00fcy\u00fckt\u00fcr\u2019 demekle Cenab-\u0131 Hakk\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ve birli\u011fini ilan etmi\u015f olur. Okunan sureler Kur\u2019an-\u0131 Kerim’den al\u0131nd\u0131\u011f\u0131 i\u00e7in kitaplara iman etmeyi de ifade eder. Selam verirken sa\u011f ve soldaki melekler hayal edildi\u011finden meleklerin varl\u0131\u011f\u0131 da kabul edilmi\u015f olur. Namaz gibi b\u00fct\u00fcn \u0130slam\u00ee emirler Peygamberimiz (asm)\u2019den \u00f6\u011frenildi\u011fi i\u00e7in peygamberlere iman da ger\u00e7ekle\u015fmi\u015f olur.<\/p>\n\n\n\n Hem namaz k\u0131lan ki\u015fi fiili olarak namaz\u0131n\u0131 k\u0131ld\u0131\u011f\u0131 gibi bir \u015fey yiyemedi\u011fi i\u00e7in de oru\u00e7 tutmu\u015f olur. Onun K\u00e2be\u2019ye y\u00f6nelmesi de Hacc vazifesini ima eder. Vaktinin bir k\u0131sm\u0131n\u0131 da namaz i\u00e7in ay\u0131rmas\u0131 zek\u00e2t h\u00fckm\u00fcne ge\u00e7er. Tahiyyatta Kelime-i \u015fehadeti s\u00f6ylemekle de o \u015fart\u0131 yerine getirmi\u015f olur.<\/p>\n\n\n\n Hem namaz k\u0131lan ki\u015fi, namazdayken ibadet yap\u0131p g\u00fcnahlar\u0131 terk etti\u011finden, emr-i bi\u2019l-maruf nehy-i ani\u2019l-m\u00fcnkeri de yerine getirmi\u015f olur.<\/p>\n\n\n\n Ayr\u0131ca namaz b\u00fct\u00fcn mahl\u00fbkat\u0131n hal ve hareketleriyle ve verilen vazifeleri yerine getirmek ile yapt\u0131klar\u0131 ibadetlerini de i\u00e7inde toplar.<\/p>\n\n\n\n Mesela, insan namazda k\u0131yamda dururken ayakta ibadet eden bir k\u0131s\u0131m meleklerin ve dimdik duran b\u00fct\u00fcn varl\u0131klar\u0131n ibadetlerini yapm\u0131\u015f olur. R\u00fck\u00fbdayken daima r\u00fck\u00fb halinde ibadet eden bir k\u0131s\u0131m meleklerin ve b\u00fct\u00fcn d\u00f6rt ayakl\u0131 hayvanlar\u0131n ibadetlerini de yapm\u0131\u015f olur.<\/p>\n\n\n\n \u0130nsan\u0131n Cenab-\u0131 Hakk\u2019a kar\u015f\u0131 mahfiyetini g\u00f6steren ve O\u2019na en yak\u0131n olmay\u0131 kazand\u0131ran secdesi ise devaml\u0131 secde halinde Allah\u2019a kulluk eden bir k\u0131s\u0131m meleklerin ve s\u00fcr\u00fcngen olan b\u00fct\u00fcn varl\u0131klar\u0131n ibadetlerini ifade eder.<\/p>\n\n\n\n Ka\u2019de dedi\u011fimiz namazdaki oturmak ise s\u00fcrekli oturur halde ibadet eden bir k\u0131s\u0131m melaike ve ruhanilerin ve da\u011f, ta\u015f gibi oturarak ibadet eden varl\u0131klar\u0131n ibadetlerini i\u00e7inde bar\u0131nd\u0131r\u0131r.<\/p>\n\n\n\n Hem \u00e2limlerin beyan\u0131na g\u00f6re b\u00fct\u00fcn ilimler Kur\u2019an\u2019da, Kur\u2019an\u2019\u0131n da b\u00fct\u00fcn ilimleri Fatiha\u2019da bulunmaktad\u0131r. Fatiha ise namaz\u0131n her rekat\u0131nda okunur. Evet, ilim noktas\u0131ndan da bakt\u0131\u011f\u0131m\u0131zda namaz b\u00fct\u00fcn ilimleri de i\u00e7inde toplamaktad\u0131r. B\u00f6ylece namaz b\u00fct\u00fcn iyilikleri, g\u00fczellikleri ve m\u00fckemmellikleri i\u00e7inde toplayan ve aciz olan bir insan\u0131 g\u00fcnde be\u015f vakit Rabbiyle bulu\u015fturan nurani bir ba\u011fd\u0131r. Buna binaendir ki, Cenab-\u0131 Hak k\u00e2inat\u0131n bir \u00f6zeti ve yery\u00fcz\u00fcn\u00fcn halifesi olarak yaratt\u0131\u011f\u0131 en de\u011ferli varl\u0131k olan insana b\u00fct\u00fcn ibadetleri i\u00e7inde toplayan ve o ibadetlerin g\u00fczellikleriyle s\u00fcslenen en ziynetli ve nuran\u00ee cennet h\u00fcllesi gibi en y\u00fcce ve en k\u0131ymetli farz olan namaz vazifesini ona giydirmi\u015ftir. Hem varl\u0131klar\u0131n her biri yapt\u0131\u011f\u0131 hususi ibadet ile bir de\u011fer ve k\u0131ymet kazan\u0131r. \u0130nsan ise kendi ibadetiyle birlikte b\u00fct\u00fcn o varl\u0131klar\u0131n yapt\u0131klar\u0131 ibadeti de namaz\u0131yla Cenab-\u0131 Hakk\u2019a takdim etti\u011finden b\u00fct\u00fcn o varl\u0131klar\u0131n kazand\u0131klar\u0131n\u0131 da elde etmekle onlardan daha fazla y\u00fcce bir de\u011fer ve k\u0131ymet kazanm\u0131\u015f olur.<\/p>\n\n\n\n \u0130\u015fte insan\u0131n e\u015fref-i mahl\u00fbk olmas\u0131n\u0131n sebeplerinden birisi de k\u0131lm\u0131\u015f oldu\u011fu namazd\u0131r.<\/p>\n\n\n\n D\u00f6rd\u00fcnc\u00fc<\/strong> camiiyyet ciheti ise insan, istidad yani yetenek cihetiyle de camiiyyet \u00f6zelli\u011fine sahiptir. Fakat onun d\u0131\u015f\u0131ndaki varl\u0131klar b\u00f6yle de\u011fildir. Mesela, bir ar\u0131 m\u00fckemmel bir bal yapabilir. Ancak bu vazifesinin d\u0131\u015f\u0131nda hi\u00e7bir \u015fey yapamaz, bir damla su istenilse bile getiremez. \u00c7\u00fcnk\u00fc yetenekleri s\u0131n\u0131rl\u0131d\u0131r. Hem bir inek m\u00fckemmel bir s\u00fct yapabilir. O da hi\u00e7bir zaman f\u0131tr\u00ee vazifesinin d\u0131\u015f\u0131na \u00e7\u0131kamaz.<\/p>\n\n\n\n Oysa insan yetenekleri en geni\u015f olan bir mahl\u00fbktur. \u0130nsan meslek itibariyle mimar, doktor, \u00f6\u011fretmen, m\u00fchendis, \u00e7oban, \u00e7ift\u00e7i, usta gibi bir\u00e7ok mesleklere sahip olabilir. \u0130yilik ve kulluk noktas\u0131nda b\u00fct\u00fcn mahl\u00fbkat\u0131n, hatta meleklerin de \u00fcst\u00fcne \u00e7\u0131kabilir. Nitekim Peygamberimiz (asm), Mira\u00e7\u2019ta meleklerin en b\u00fcy\u00fc\u011f\u00fc olan Cebrail (as)\u2019\u0131, Sidret\u00fc\u2019l-M\u00fcnteha\u2019da b\u0131rakt\u0131ktan sonra, Mira\u00e7\u2019\u0131n y\u00fczde yetmi\u015flik bir k\u0131sm\u0131n\u0131 yaln\u0131z ba\u015f\u0131na gitmi\u015ftir.<\/p>\n\n\n\n Bunun tam z\u0131dd\u0131 olarak da fenal\u0131k noktas\u0131nda insan b\u00fct\u00fcn zararl\u0131 varl\u0131klar\u0131n, hatta \u015feytanlar\u0131n seviyesine inebilir. Nitekim bu yolda giden Ebu Cehil, Firavun, Deccal gibi zararl\u0131 \u015fahsiyetler \u015feytanlar\u0131n seviyesine inmi\u015flerdir.<\/p>\n\n\n\n H\u00fclasa, istidad cihetiyle Cenab-\u0131 Hak insanlar\u0131 en g\u00fczel k\u0131vamda yaratm\u0131\u015ft\u0131r. \u0130nsanlara bir c\u00fcz\u2019i irade vererek bu istidad\u0131 iki cihetle kullanma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc vermi\u015ftir. O cihetlerden birisi Cenab-\u0131 Hakk\u2019\u0131n g\u00f6stermi\u015f oldu\u011fu yolda gitmektir ki, buna do\u011fru yol denir. Bu yolda gitmek hay\u0131rlar\u0131, iyilikleri, g\u00fczellikleri tercih etmektir ki, m\u00fcminlerin takip etti\u011fi yol budur. Ve istidatlar\u0131n iyilik noktas\u0131nda geli\u015fmesine vesiledir.<\/p>\n\n\n\n Di\u011fer yol ise Cenab-\u0131 Hakk\u2019\u0131n raz\u0131 olmad\u0131\u011f\u0131 ancak nefis ve \u015feytan\u0131n insan\u0131 te\u015fvik ettikleri yoldur. Bu yol b\u00fct\u00fcn \u015ferlerin ve fenal\u0131klar\u0131n kayna\u011f\u0131d\u0131r. O yolda gidenlerin istidatlar\u0131 \u015ferleri yapmak ve zarar vermek noktas\u0131nda geli\u015fir. \u0130nsanlar\u0131n aras\u0131ndaki huzur ve mutlulu\u011fu kaybetmeye sebep olur. \u015eimdi bu kadar kar\u0131\u015f\u0131k olan hal-i \u00e2lem buna \u015fahittir.<\/p>\n\n\n\n Cenab-\u0131 Hak, bu f\u0131trat\u0131m\u0131z\u0131 f\u0131tr\u00ee olan vazifelerinde sarf etmeyi nasip eylesin. \u00c2min.<\/p>\n\n\n\n [1]<\/a> Tin, 4<\/p>\n\n\n\n [2]<\/a> Bedi\u00fczzaman, Mektubat 2, Alt\u0131nba\u015fak Ne\u015friyat, Osmanl\u0131ca N\u00fcshas\u0131, \u0130stanbul, 2011, s. 105<\/p>\n\n\n\n [3]<\/a> (Her ne kadar sahih veya zay\u0131f oldu\u011fu rivayetlerde bulunmad\u0131ysa da Aliyy\u00fc\u2019l-K\u00e2ri Zariyat, 56. ayete dayanarak bu hadisin manasan\u0131n sahih oldu\u011funu s\u00f6yler) Benzer bir laf\u0131zla) Acl\u00fbn\u00ee, Ke\u015ff\u00fc\u2019l-Haf\u00e2, D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 3. Bask\u0131, Beyrut, 1988, c. 2, s. 132, Hadis No: 2016<\/p>\n\n\n\n [4]<\/a> Sahih-i M\u00fcslim, Kitab\u00fc\u2019z-Zikr, Daru\u2019l-Feyha, 1. Bask\u0131, D\u0131me\u015fk, 2010, c. 17, s. 5, Hadis No: 2675<\/p>\n\n\n\n [5]<\/a> Yunus, 61<\/p>\n\n\n\n
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