{"id":70,"date":"2009-12-20T03:17:35","date_gmt":"2009-12-20T01:17:35","guid":{"rendered":"http:\/\/www.islamidavet.com\/kutuphane\/\/?p=70"},"modified":"2009-12-20T03:22:10","modified_gmt":"2009-12-20T01:22:10","slug":"imam-humeyniranin-sahsiyetinde-asura-kulturunun-tecelli-boyutlari","status":"publish","type":"post","link":"https:\/\/www.islamidavet.com\/kutuphane\/imam-humeyniranin-sahsiyetinde-asura-kulturunun-tecelli-boyutlari\/","title":{"rendered":"\u0130mam Humeyn\u00ee(ra)’nin \u015eahsiyetinde A\u015fura K\u00fclt\u00fcr\u00fc’n\u00fcn Tecelli Boyutlar\u0131"},"content":{"rendered":"

III. B\u00d6L\u00dcM<\/strong><\/p>\n

\u0130MAM HUMEYN\u00ce (RA)’N\u0130N \u015eAHS\u0130YET\u0130NDE <\/strong>A\u015eURA K\u00dcLT\u00dcR\u00dc’N\u00dcN TECELL\u0130 BOYUTLARI<\/strong><\/p>\n

Konunun v\u00fcz\u00fbha kavu\u015fmas\u0131 ve gerekti\u011fi \u015fekilde anla\u015f\u0131labilmesi i\u00e7in iki <\/em><\/strong>temel hususun <\/em>ve unsurun <\/em>(gerek ayr\u0131 ayr\u0131, gerekse birbirleriyle olan ili\u015fkilerinin) iyice kavran\u0131p bilinmesi gerekir. Ki, bunlar\u0131n biri; ‘\u0130mam Humeyn\u00ee <\/em><\/strong>(ra)’nin \u015eahsiyeti..’, <\/em><\/strong>di\u011feri ise; ‘A\u015fura K\u00fclt\u00fcr\u00fc’n\u00fcn Mana <\/em><\/strong>ve <\/em>Mahiyeti’… <\/em><\/strong>Biri; Esma-i \u0130l\u00e2h\u00eeyyenin <\/em><\/strong>tecelliy\u00e2t\u0131n\u0131 ve ayined\u00e2rl\u0131\u011f\u0131n\u0131, yani hakikat-\u0131 insaniyye<\/em><\/strong>yi.. <\/em>ta’bir-i aherle; misal-i musa\u011f\u011far-\u0131 <\/em><\/strong>k\u00e2inat\u0131 <\/em><\/strong>ve z\u00ee-ruh, z\u00ee-\u015fuur <\/em>ve z\u00ee-hayat <\/em>olan Kur’an-\u0131 M\u00fccessemi\u2026<\/em><\/strong> <\/em>yani nur-u n\u00fcb\u00fcvvetin <\/em>ve Hakikat-\u0131 Muhammediyye’<\/em><\/strong>nin <\/em><\/strong>(as) k\u00fcll\u00ee-umum\u00ee <\/em>ve m\u00fckemmel veraset-i \u0130l\u00e2h\u00eeyyesi<\/strong><\/em>ni <\/em><\/strong>temsil etmekte., di\u011feri ise; mezk\u00fcr \u015f\u0131kk\u0131n \u0130l\u00e2h\u00ee ruhu ve kayna\u011f\u0131 olan Kur’an-\u0131 Kerim’<\/em><\/strong>in, zaman-mek\u00e2n-muhatab..! <\/strong><\/em>fakt\u00f6rlerine g\u00f6re ve liyakat-<\/em><\/strong>ehliyet-istidad-ihtiyac-kabiliyet-derec\u00e2t-meratib-kemiyei-keyfiyet-g\u00fc\u00e7 <\/em><\/strong>ve istitaat.. <\/em><\/strong>gibi hal-vaziyet ve unsurlar\u0131n nazar-\u0131 itibara al\u0131narak (sevk-i \u0130l\u00e2h\u00ee ile) a\u015fir<\/em><\/strong>lenmesi-kod<\/em><\/strong>lanmas\u0131-tehzib<\/em><\/strong>lenmesi ve sistematik <\/em><\/strong>bir tarz ve d\u00fczenle siyas\u00ee, i\u00e7tima\u00ee., <\/em><\/strong>(ve t\u00fcm boyutlar\u0131yla) hayata <\/em><\/strong>uygulan\u0131p, \u0130l\u00e2h\u00ee hikmete ve marziy\u00e2ta mutab\u0131k <\/em>bir \u015fekilde (isabet ile) pratize ve disipline edilmesi., b\u00f6ylece; \u0130slam’\u0131n \u0130l\u00e2h\u00ee ve nebev\u00ee \u00f6z\u00fc<\/em><\/strong>n\u00fcn korunup-canlanmas\u0131n\u0131n ve yayg\u0131nla\u015fmas\u0131n\u0131n sa\u011flanmas\u0131.. \u0130l\u00e2h\u00ee mant\u0131\u011f\u0131n\u0131-usul\u00fcn\u00fc ve felsefesini tebeyy\u00fcn ve terenn\u00fcm etmektedir… (ki; genel olarak yaz\u0131n\u0131n tamam\u0131nda, \u00f6zel olarak da ikinci b\u00f6l\u00fcmde bu son \u015f\u0131kka -k\u0131saca nak\u0131s da olsa- temas ve i\u015faret edilmi\u015f, mana ve mahiyeti -\u00f6zetle- a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r…)…[1]<\/a>;\u2026<\/p>\n

Birinci \u015f\u0131kka, yani \u0130mam Humeyn\u00ee (ra)’nin \u015eahsiyetinin (i\u015fareten) izah\u0131na ge\u00e7meden \u00f6nce, bir k\u0131s\u0131m hakaikin k\u0131saca beyan\u0131na, yani; konu ile ilgili k\u0131sa bir mukaddimeye ihtiya\u00e7 vard\u0131r.\u015e\u00f6yle ki:<\/p>\n

Evvel\u00e2<\/span>, <\/strong>mal’um ola ki; e\u015fref-i mahluk\u00e2t, ahsen-i takvim, <\/em>halifet’\u00fcl-arz, <\/em>ve en m\u00fckerrem <\/em>varl\u0131k olan insan\u0131n; <\/em>a-) Manev\u00ee-Ruh\u00ee.. b-) Madd\u00ee ve Be\u015fer\u00ee., cephesi ve \u015fahsiyeti bulunmaktad\u0131r. F\u0131trat-\u0131 \u0130l\u00e2h\u00eeyye<\/em><\/strong>ye, <\/em>yani iman <\/em>ve ubudiyet<\/em>e <\/em><\/strong>olan al\u00e2kas\u0131 ve merbutiyeti nispetinde bir ulv\u00eeyet kazanmakta, ta.. A’l\u00e2-y\u0131 \u0130lliyyine’e <\/em>kadar \u00e7\u0131kmaktad\u0131r. \u0130l\u00e2h\u00ee f\u0131trat<\/em><\/strong>a, <\/em><\/strong>yani iman <\/em>ve ubudiyet<\/em><\/strong>e <\/em><\/strong>olan z\u0131tl\u0131\u011f\u0131 ve uzakl\u0131\u011f\u0131 nispetinde de bir s\u00fcfliyyet ve habaset kesbetmekte, ta.. Esfel\u2019is-Safilin’<\/em><\/strong>e kadar (sonsuza dek) d\u00fc\u015fmektedir…<\/p>\n

Ebed’ul-\u00e2b\u00e2d’a , \u00c2lem-i nur ve bek\u00e2ya m\u00fcstaid ve m\u00fcteveccih olarak yarat\u0131lm\u0131\u015f bulunan insan\u0131n, fenaya ve d\u00fcnyaya yans\u0131yan bir k\u0131s\u0131m c\u00fcz’\u00ee ve mahd\u00fbd eczalann\u0131n-uzuvlar\u0131n\u0131n, duygu-etki-istidat ve fonksiyonlar\u0131n\u0131n tahlilleri dahi, bilim adamlar\u0131n\u0131 fevkal\u00e2de hayretlere d\u00fc\u015f\u00fcrm\u00fc\u015f, insan\u0131n bu y\u00f6n\u00fcyle dahi esrar-engiz<\/em><\/strong> <\/em>ve muazzam bir varl\u0131k oldu\u011fu teslim edilmi\u015ftir…[2]<\/a> Alel-ade bir insan\u0131n fena<\/em><\/strong>ya, <\/em>naz\u0131r ve m\u00fcteveccih olan cephesi ve \u015fahsiyetinin, bilhassa \u00e7ok kompleksli <\/em><\/strong>ve fonksiyonlu \u00f6zelliklerinin ger\u00e7ek anlam\u0131-esrar\u0131 ve mahiyeti me\u00e7hul<\/em><\/strong> <\/em>ile mestur olursa; \u00e2lem-i \u011fayb ve \u015fehadet, \u00e2lem-i m\u00fclk ve melek\u00fbt ile, hatta do\u011frudan do\u011fruya Zat-\u0131 Vacib’\u00fcl-V\u00fccud <\/em><\/strong>(cc) ile irtibat halinde bulunan ve Tecelli-i Esma-i \u00eel\u00e2h\u00eeyye’<\/em><\/strong>nin <\/em>t\u00fcm \u00f6zelliklerine ve \u0130l\u00e2h\u00ee fonksiyonlar\u0131na mazhar bulunan y\u00fcce ve k\u00e2mil <\/em><\/strong>insanlar\u0131n \u0130l\u00e2h\u00ee ve nuran\u00ee \u015fahsiyetlerinin ger\u00e7ek mahiyetinin-derecesinin-mana ve esrar\u0131n\u0131n ta’rif ve tavsifinin m\u00fcmk\u00fcn olamayaca\u011f\u0131, daha da \u00f6ncelikle teslim edilecektir…<\/p>\n

S\u00e2niyen<\/span>; <\/strong>b\u00fcy\u00fck ve m\u00fckemmel insanlar\u0131n ulv\u00ee dereceleri, y\u00fcce \u015fahsiyetlerinin mahiyeti ve keyfiyetlerinin az\u00e2meti, ancak ba\u015fka b\u00fcy\u00fck ve y\u00fcce \u015fahsiyetler taraf\u0131ndan (ger\u00e7ek anlam\u0131yla) takdir ve teslim edilebilir. Bu takdir-teslim, ta’rif ve tavsif; bu y\u00fcce \u015fahs\u0131n ve zat\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc ve y\u00fcceli\u011fi oran\u0131nda bir ger\u00e7eklik<\/em><\/strong> <\/em>ve <\/em>isabetlilik<\/em><\/strong> <\/em>arzeder… Aksi takdirde, isabet ihtimali gittik\u00e7e azal\u0131r; ger\u00e7eklik zannili\u011fe <\/em>ve gittik\u00e7e de vehme <\/em>hatta kizbe <\/em>kadar ula\u015f\u0131r…<\/p>\n

\u00d6rne\u011fin; Hz. <\/em>\u0130brahim’in, M\u00fbsa’n\u0131n ve \u0130sa’n\u0131n.. (aleyhim\u00fcsselam) \u0130l\u00e2h\u00ee ve ulv\u00ee makamlar\u0131n\u0131, \u015fahsiyetlerinin y\u00fccelik derecesini ve mahiyetini, mahluk\u00e2t i\u00e7ersinde en iyi <\/em><\/strong>ve en m\u00fckemmel <\/em><\/strong>\u015fekilde bilen-tan\u0131yan ve ona g\u00f6re de ta’rif ve tavsif edebilecek zat, hi\u00e7 \u015f\u00fcphesiz Resul-\u00fc Ekrem (s.a.v.) Efendimiz’dir. Di\u011fer b\u00fcy\u00fck peygamberler ve \u00f6nderler de ondan sonra gelir… Resul-\u00fc Ekrem (s.a.v.)’in \u0130l\u00e2h\u00ee ve y\u00fcce makam\u0131n\u0131, nuran\u00ee \u015fahsiyetindeki \u0130l\u00e2h\u00ee tecellilerin derecesini-mahiyetini ve keyfiyetini de, tabiat\u0131yla insanlar, kendi manev\u00ee y\u00fccelikleri nispetinde, takdir-ta’yin-ta’rif ve tavsif edebilme durumlar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya bulunmaktad\u0131r. Bunu, asr-\u0131 saadetten g\u00fcn\u00fcm\u00fcze kadar gelen \u0130slam b\u00fcy\u00fcklerinin s\u00f6z-tav\u0131r-f\u0131il ve hareketlerinde bil-f\u0131il m\u00fc\u015fahede edebiliriz… Mesela; Hz. Ali (as) ve ems\u00e2li zevat, Y\u00fcce Resul’\u00fcn (as) nuran\u00ee huzurunda kemal-i edeb, h\u00fcrmet<\/em><\/strong> <\/em>ve muhabbet<\/em><\/strong> <\/em>ile durur, m\u00fcbarek i\u015faretlerinden feyizler edinmeye \u00e7al\u0131\u015f\u0131rken, di\u011fer bir k\u0131s\u0131m zevat ise; itirazlar\u0131, sert tav\u0131rlar\u0131<\/em><\/strong>-fiilleri ve ak\u0131l vermeye kalk\u0131\u015facak kadar yanl\u0131\u015fl\u0131klar\u0131 ile o Resul-\u00fc Z\u00ee-\u015ean’\u0131n (as) m\u00fcbarek kalb-i nuran\u00ee ve nazeninlerini (s\u00fcrekli olarak) rencide etmi\u015f, b\u00f6ylece bu iki<\/em><\/strong> <\/em>ak\u0131mdan biri; kemalat\u0131n,<\/em><\/strong> <\/em>di\u011feri ise; gabavetin <\/em><\/strong>tims\u00e2li haline gelmi\u015ftir.<\/p>\n

Bu tavzih\u00e2ttan iki mant\u0131k\u00ee sonu\u00e7 elde etmi\u015f oluyoruz: a-) Bir zat\u0131n y\u00fcceli\u011fini, ondan daha y\u00fcce olan bir zat ile, yani onun tan\u0131tmas\u0131 ve tavsifat\u0131 ile \u00f6\u011frenebiliriz. \u00d6rne\u011fin; Allah-u Teala’n\u0131n (cc) beyan\u0131 ve \u015fehadeti ile Resul-\u00fc Ekrem (sav)’in, mahlukat\u0131n en y\u00fccesi ve \u00e2lemler i\u00e7in rahmet <\/em><\/strong>oldu\u011funu, kez\u00e2 di\u011fer resullerin (as) de y\u00fcceliklerini \u00f6\u011frenmi\u015f bulunuyoruz. Ve yine; Resul-\u00fc Ekrem’den (as) de, kendinden sonra \u0130mam Ali’nin ve Ehl-i Beyt\u2019<\/em><\/strong>in. (as) en \u00fcst\u00fcn imamlar-veliler <\/em><\/strong>oldu\u011funu \u00f6\u011frenmi\u015f oluyoruz. Bu kural; dereceleri d\u00fc\u015f\u00fck olanlar\u0131n, daha b\u00fcy\u00fck zevat\u0131n derecelerini <\/em><\/strong>belirtme ve ta’yin etme, yani; “\u015eu, \u015fundan daha \u00fcst\u00fcnd\u00fcr!” <\/em><\/strong>deme yetkilerinin bulunmad\u0131\u011f\u0131n\u0131, b\u00f6yle bir durumun s\u00f6z konusu olmas\u0131nda ise, kuru bir vehmin; <\/em><\/strong>kas\u0131tl\u0131 halde de, bariz bir kizbin <\/em><\/strong>s\u00f6z konusu oldu\u011funu-olaca\u011f\u0131n\u0131 tescil etmi\u015f bulunmaktad\u0131r. Zira; d\u0131\u015f\u0131nda ve uza\u011f\u0131nda bulunulan makam ve derecelerin, \u00fcst\u00fcnl\u00fck <\/em><\/strong>mukayeselerinin <\/em><\/strong>yap\u0131lamayaca\u011f\u0131, her akl-\u0131 selimin kabul etmek zorunda bulundu\u011fu kat\u2019i ve riyaz\u00ee hakikatlerdendir…[3]<\/a>…<\/p>\n

b-) Bir \u015fahs\u0131n kemalinin <\/em><\/strong>b\u00fcy\u00fckl\u00fc\u011f\u00fc, kendinden daha y\u00fcce bir zata olan h\u00fcrmet-muhabbet <\/em>ve itaati <\/em><\/strong>oran\u0131ndad\u0131r. \u00d6rne\u011fin; Allah-u Teala’ya (cc) kar\u015f\u0131 g\u00f6sterilen yakin\u00ee iman, takva <\/em><\/strong>ve amel-i <\/em><\/strong>s\u00e2lih..<\/em><\/strong> <\/em>h\u00e2mil bulunulan hu\u015fu-huzu-a\u015fk-muhabbet <\/em><\/strong>ve taat..<\/em><\/strong>\u0131n derec\u00e2t\u0131 ve mer\u00e2tibi oran\u0131nda, ki\u015fi kemale <\/em><\/strong>ve y\u00fcceli\u011fe ermi\u015f olur. Kez\u00e2;.. Resul-\u00fc Ekrem (sav)’e gerek vic\u00e2hen, gerekse \u011f\u0131y\u00e2ben g\u00f6sterilen h\u00fcrmet-muhabbet-itaat<\/em><\/strong> <\/em>ve ba\u011fl\u0131l\u0131k, <\/em><\/strong>y\u00fcce s\u00fcnnetine, Ehl-i Beyt’ine, emanetine ve tavsiyelerine kar\u015f\u0131 g\u00f6sterilen sadakat-<\/em><\/strong>vefak\u00e2rl\u0131k-kadir\u015finasl\u0131k-ihlas <\/em><\/strong>ve samimiyet’., <\/em><\/strong>oran\u0131na g\u00f6re ve onlara paralel bir \u015fekilde kemal-i iman<\/em><\/strong>a, <\/em><\/strong>ermi\u015f, aksi halde ise tam z\u0131dd\u0131na suk\u00fbt etmi\u015f olur… (Bu k\u0131staslar \u00f6l\u00e7\u00fc al\u0131narak, ge\u00e7mi\u015fin ve g\u00fcn\u00fcm\u00fcz\u00fcn \u0130slam b\u00fcy\u00fcklerinin-\u00f6nc\u00fclerinin, yahut \u00d6yle g\u00f6r\u00fcnenlerin kemal dereceleri <\/em><\/strong>b\u00f6ylece, tezah\u00fcr etmi\u015f olur…)…<\/p>\n

S\u00e2lisen<\/span>: <\/strong>\u00fcst derecede olan zat, alt derecede olan zat\u0131n srfat-\u015fahsiyet, kabiliyet-liyakat, ehliyet ve istidad\u0131n\u0131n boyutlar\u0131n\u0131-s\u0131n\u0131rlar\u0131n\u0131 ta’yin ve tespit edebilir. Allah-u Teala (cc) i\u00e7in, bu ilim ve ta’yin mutlak-k\u00fcll\u00ee <\/em><\/strong>ve umum\u00eedir. <\/em><\/strong>Allah-u Teala (cc)’n\u0131n d\u0131\u015f\u0131ndaki y\u00fcce \u015fahsiyetler i\u00e7in ise mukayyed, <\/em><\/strong>nisb\u00ee-k\u0131sm\u00ee ve c\u00fcz’\u00eedir. \u00d6rne\u011fin; Resul-\u00fc Ekrem (sav), kendi eshab\u0131n\u0131n kabiliyet-<\/em><\/strong>istidad <\/em><\/strong>ve liyakat <\/em><\/strong>derecelerini tek tek bilir; d\u0131\u015far\u0131 yans\u0131yan kadar\u0131yla (s\u00f6z ve fiilleriyle) ihlas-samimiyet <\/em><\/strong>ve ciddiyetleri<\/em><\/strong>nin <\/em>s\u0131n\u0131r\u0131n\u0131 ta’yin ve tespit eder; kalbde <\/em>ve d\u00fc\u015f\u00fcncede <\/em>kalan, s\u00f6z-fiil ve tav\u0131rlarla d\u0131\u015fa yans\u0131mayan k\u0131sm\u0131n\u0131 ve cihetini dahi, ancak Allah-u Teala (cc)’n\u0131n vahyi <\/em><\/strong>ve bildirmesi <\/em><\/strong>ile (o \u00f6l\u00e7\u00fcde ve o nispette) bilebilir. Ki; manev\u00ee-ruh\u00ee ve uhrev\u00ee derecelerin<\/em><\/strong> <\/em>bilinmesi de bunun mazmunu dahilindedir…<\/p>\n

Alt seviyedeki bir zat ise, \u00fcst derecedeki bir zat\u0131n bulundu\u011fu pozisyonun s\u0131n\u0131r\u0131n\u0131 \u00e7izemeyece\u011fi gibi, o y\u00fcce zat\u0131n <\/em>ulv\u00ee-nuran\u00ee \u015fahsiyetinin \u0130l\u00e2h\u00ee boyutlar\u0131n\u0131 ve tecellilerini, ehliyet-kabiliyet ve istidad\u0131n\u0131n derecelerini de (k\u00e2milen ve gerekti\u011fi \u015fekilde) tespit-ta’yin-ta’rif ve tavsif edemez. Ancak; fiiliy\u00e2ta d\u00f6k\u00fclen ve m\u00fc\u015fahhas hale gelen, yani d\u0131\u015fa yans\u0131yan kadar\u0131n\u0131 <\/em><\/strong>idrak ve ihata edebilir, bununla istidlal <\/em><\/strong>ederek, g\u00f6r\u00fcnmeyen (manev\u00ee-ruh\u00ee ve mestur kalan) \u00f6zelliklerin dereceleri hususunda zan<\/em><\/strong>da <\/em>(i\u00e7tihadda) bulunabilir. Tabi\u00ee ki, daha \u00fcst derecedeki zat\u0131n kendisine verece\u011fi ma’lumat<\/em><\/strong>\u0131n <\/em>da, o nispette bir ger\u00e7ekli\u011fe<\/em><\/strong> <\/em>ve isabetlili\u011fe sahip olaca\u011f\u0131 izahtan varestedir…<\/p>\n

\u00d6rne\u011fin; hi\u00e7 kimse (peygamber de olsa) Allah-u Teala (cc)’n\u0131n s\u0131fat ve isimlerine ve f\u0131illerine-s\u00f6zlerine s\u0131n\u0131r ta’yin edemez. Hatta, Kelamullah<\/em><\/strong> <\/em>olan Kur’an-\u0131 Kerim’in y\u00fcce anlam\u0131n\u0131 tahdid <\/em>edemez. \u0130hata ve boyutlar\u0131n\u0131, ancak Allah-u Teala (cc)’n\u0131n ta’limi-tebyini ve tespitine havale etmekle iktifa eder… Resul-\u00fc Ekrem (sav)’in zat, s\u0131fat, s\u00f6z ve fiillerinin y\u00fcce makamat\u0131n\u0131-derec\u00e2t\u0131n\u0131, y\u00fcce \u015fahsiyetinin tecelliy\u00e2t\u0131n\u0131 ve mahiyetini ta’yin-tahdid <\/em>ve tavsif <\/em>etmek, “\u015fu kadar., bu kadar..” <\/em><\/strong>deyip bir had <\/em>ve s\u0131n\u0131r <\/em>belirlemek, hi\u00e7bir mahlukat i\u00e7in tecviz edilemez. Zira, ki\u015fi; ancak kendinin madununda bulunan zevat\u0131n <\/em>evsaf\u0131n\u0131 (istidlalen) idrak ve ihata edebilir, ona g\u00f6re de i\u00e7tihad\u0131 (zann\u00ee) bir had ve s\u0131n\u0131r koyabilir. \u00c7\u00fcnk\u00fc, onun m\u00e2fevkine (akl\u00ee-fikr\u00ee-kalb\u00ee-ruh\u00ee..) eli kavu\u015fmaz, ancak, kendi evsaf ve fezailinden ziyade oldu\u011funu f\u0131kh-u fehm edebilir. Ki, bu da; (ihatas\u0131n\u0131n s\u0131n\u0131r\u0131 d\u0131\u015f\u0131nda olmakla ve ne <\/em><\/strong>kadar?., nereye kadar?.,<\/em><\/strong> <\/em>sualine m\u00fc\u015fahhas ve makdur <\/em>bir cevap verememekle..) bil-fiil ve bil-m\u00fc\u015fahede, s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131<\/em><\/strong> <\/em>v\u00e2k\u0131\u00e2 haline getirmektedir… Kendi akl\u00ee-fikr\u00ee muhayyilesinde \u00e7izece\u011fi s\u0131n\u0131r<\/em><\/strong> <\/em>ise, ger\u00e7ek <\/em>de\u011fil, ind\u00ee ve zann\u00ee, hatta hayal\u00ee olacakt\u0131r…<\/p>\n

Mesela, hayat\u0131nda deniz<\/em><\/strong> <\/em>g\u00f6rmemi\u015f bir ki\u015finin akl\u00ee-fikr\u00ee muhayyilesinde m\u00fc\u015fahhas <\/em>olarak (s\u0131n\u0131r\u0131 konmu\u015f) bir deniz, ya k\u00fc\u00e7\u00fck bir g\u00f6l,<\/em><\/strong> <\/em>yahut da harita<\/em><\/strong> <\/em>\u00fczerinde g\u00f6r\u00fclenin b\u00fcy\u00fct\u00fclm\u00fc\u015f bir denizcik hayaleti \u015feklinde tezah\u00fcr edecek, m\u00fc\u015fahede edemedi\u011fi ve muttali olamad\u0131\u011f\u0131 bir denize (\u00f6rne\u011fin, b\u00fcy\u00fck okyanusa) belirgin bir s\u0131n\u0131r koyamayacak, dolay\u0131s\u0131yla bu deniz, kendisi i\u00e7in (somut ve ihata etme plan\u0131nda), adeta s\u0131n\u0131rs\u0131z-,<\/em><\/strong> <\/em>h\u00fckm\u00fcnde olacakt\u0131r…(K\u00fc\u00e7\u00fck bir deniz g\u00f6rm\u00fc\u015f olan\u0131n, b\u00fcy\u00fck okyanus ile ilgili verece\u011fi m\u00fc\u015fahhas ve belirgin h\u00fck\u00fcm de, mezk\u00fcr \u015fekilde de\u011ferlendirilmek durumuyla kar\u015f\u0131 kar\u015f\u0131yad\u0131r…)<\/p>\n

Rabian<\/span>;<\/strong> bir \u015feyin ger\u00e7ek mahiyyetini ve keyfiyetini (m\u00fckemmel bir surette), ancak onu halk-ibda-in\u015fa<\/em><\/strong> <\/em>ve vaz’ <\/em><\/strong>eden bilir. Onu ya\u015fayan, onun i\u00e7erisinde bulunan ise, ba\u015fkalar\u0131ndan daha iyi <\/em><\/strong>ve daha m\u00fckemmel<\/em><\/strong> <\/em>bir tarzda o \u015feyin mana ve mahiyetini, etkinli\u011fini-derecesini ve keyfiyetini idrak<\/em><\/strong> <\/em>ve ihata <\/em><\/strong>edebilir; k\u00fcnh\u00fcne ve hakikat\u0131na erebilir… Binaenaleyh; enbiya -evliya – urefa<\/em> <\/strong>ve suleha<\/em><\/strong>n\u0131n <\/em>ilah\u00ee \u015fahsiyetlerinin derecelerini, ruh\u00ee-kalb\u00ee ve manev\u00ee halet ve tecellilerinin ger\u00e7ek mahiyetini, keyfiyetini, manalar\u0131n\u0131-hakikatlar\u0131n\u0131 ve esrarlar\u0131n\u0131 o makam-halet ve tecelliy\u00e2t\u0131n d\u0131\u015f\u0131nda veya m\u00e2d\u00fbnunda bulunan e\u015fhas\u0131n ger\u00e7ek anlam\u0131yla idrak ve ihata etmeleri ve herhangi bir s\u0131n\u0131r<\/em><\/strong> <\/em>ve nokta <\/em><\/strong>belirlemeleri m\u00fcmk\u00fcn de\u011fildir… Ancak; s\u00f6z-fiil-hal <\/em><\/strong>ve tav\u0131r <\/em><\/strong>olarak \u00e2lem-i \u015fehadete ve zuh\u00fbra akseden m\u00fccessem <\/em>cilveleri-tezah\u00fcrleri-belirtileri-al\u00e2metleri ve ni\u015faneleri esas<\/em><\/strong> <\/em>al\u0131narak, akl\u00ee-fikr\u00ee-zihn\u00ee ve hiss\u00ee istidlal<\/em><\/strong> <\/em>ve istinbat<\/em><\/strong> <\/em>yollar\u0131yla temiz kalblere ve ruhlara nazar\u00ee <\/em>ve \u015fuh\u00fbd\u00ee <\/em>kap\u0131lar ve pencereler a\u00e7\u0131labilir. Ki, bunun da (yine de) zann-\u0131 galib<\/em><\/strong> <\/em>(i\u00e7tihad) olaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Bu zann\u0131n g\u00fc\u00e7l\u00fc ve zay\u0131f olu\u015fu ise, tabiat\u0131yla istidlal<\/em>de <\/em>ve istinbat<\/em>ta <\/em>bulunan e\u015fhas\u0131n manev\u00ee (ilm\u00ee-irfan\u00ee-akl\u00ee-kalb\u00ee ve ruh\u00ee..) kudreti-n\u00fcfuzu yahut zaaf\u0131yeti ile m\u00fctenasibdir ve o nisbette bir seyir \u00e7izgisi takib edecektir…<\/p>\n

Bu \u015f\u0131kta bahis konusu edilmi\u015f olan kaziyeyi somutla\u015ft\u0131racak olursak, \u00f6rne\u011fin; yak\u0131c\u0131l\u0131\u011f\u0131 kesin<\/em><\/strong> <\/em>olan ate\u015fin<\/em><\/strong> <\/em>bu \u00f6zelli\u011finin ger\u00e7ek anlam\u0131n\u0131-mahiyetini ve keyfiyetini tabiat\u0131yla onu yaratan <\/em><\/strong>Zatri Z\u00fcl’Celal, en iyi<\/em><\/strong> ve en m\u00fckemmel <\/strong><\/em>bir \u015fekilde bilir. Bizzat, ate\u015f’<\/em>in <\/em>yak\u0131c\u0131l\u0131\u011f\u0131n\u0131 idrak etmi\u015f, tatm\u0131\u015f<\/em><\/strong> <\/em>ve onun ac\u0131s\u0131n\u0131-\u0131zd\u0131rab\u0131n\u0131 ya\u015fam\u0131\u015f olan ki\u015fi dahi, di\u011fer insanlara k\u0131yasla ate\u015fin yak\u0131c\u0131 etkisini-mahiyetini-keyf\u0131yetini ve verdi\u011fi ac\u0131-s\u0131z\u0131 derecesini, daha iyi ve m\u00fckemmel bir \u015fekilde ve daha ger\u00e7ek\u00e7i bir tarzda bilir ve ona g\u00f6re de isabetli<\/em><\/strong> <\/em>ta’rifat ve tavsifatta bulunabilir… (Yaln\u0131z, bu bilgisi ve haleti de, kendi pozisyonuyla ve idrak’etti\u011fi ate\u015f<\/em><\/strong>in <\/em>derecesiyle s\u0131n\u0131rl\u0131d\u0131r. Daha \u015fiddetli-cehennem\u00ee ate\u015flerin ta’rifi ve tavsifi hususunda mihenk <\/em><\/strong>ve k\u0131stas <\/em><\/strong>olamaz; olsa olsa, bir k\u0131yas-\u0131 <\/em><\/strong>vahidi <\/em><\/strong>olabilir!…)<\/p>\n

H\u00e2misen<\/span>;<\/strong> zaman<\/em><\/strong> <\/em>fakt\u00f6r\u00fcn\u00fcn, gerek m\u00fcsbet ve gerekse menf\u00ee noktadaki bir \u015feyin (ister insan, isterse fikir ve ak\u0131mlar olsun) ger\u00e7ek anlam\u0131yla ve tam mahiyetiyle k\u00e2milen<\/em><\/strong> <\/em>tan\u0131nmas\u0131nda \u00f6nemli rol\u00fc ve etkisi vard\u0131r. Ayn\u0131 zaman ve \u00e7a\u011fda (birarada) ya\u015fayan insanlar\u0131n -ekseriyetle- idrak edemedi\u011fi ve ger\u00e7ek mahiyetine ve keyfiyetine muttali olamad\u0131\u011f\u0131, durumunu-pozisyonunu-\u015f\u00fcmul\u00fcn\u00fc-derecesini ve etkinli\u011fini (tam anlam\u0131yla-gere\u011fi gibi) kavrayamad\u0131\u011f\u0131 nice zevat ve e\u015fhas, nice efk\u00e2r ve harek\u00e2t zaman ge\u00e7tik\u00e7e ve as\u0131rlar ilerledik\u00e7e tevazzuh etmeye ve anla\u015f\u0131lmaya ba\u015flam\u0131\u015f, gittik\u00e7e bu fehm-\u00fc idrak ve irfan-u \u00e2\u015fin\u00e2., kemale ula\u015fm\u0131\u015ft\u0131r…<\/p>\n

Mesala; Hz. Nuh’un, \u0130brahim’in, M\u00fbsa’n\u0131n, \u0130sa’n\u0131n ve sair enbiyan\u0131n (Allah-u Teala (cc)’n\u0131n sonsuz salat-u selamlar\u0131 hepsinin \u00fczerlerine olsun) y\u00fcce de\u011ferleri, kendi zamanlar\u0131nda (istisnalar\u0131 d\u0131\u015f\u0131nda, m\u00fc’minler taraf\u0131ndan dahi) ger\u00e7ek anlam\u0131yla anla\u015f\u0131lamam\u0131\u015f, lay\u0131k-\u0131 vechiyle takdir edilememi\u015f, hatta \u00e7o\u011fu kez itirazlarla ve istiskallerle kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. Ancak, ge\u00e7en zamanlar-as\u0131rlar ve \u00e7a\u011flar, o y\u00fcce \u015fahsiyetlerin \u0130l\u00e2h\u00ee kimli\u011fini-ulv\u00eeli\u011fini ve nuran\u00eeli\u011fini v\u00fcz\u00fbha kavu\u015fturmu\u015f, muas\u0131r\u0131 olan insanlar (ekseriyet itibariyle) nesl-i \u00e2ti <\/em><\/strong>taraf\u0131ndan sitem<\/em><\/strong> <\/em>ve veyl <\/em><\/strong>ya\u011fmurlar\u0131na tutulmu\u015ftur…<\/p>\n

Hatem’\u00fcn-Neb\u00eeyyin <\/em><\/strong>ve Rahmet’el-lil’\u00c2lemin <\/em><\/strong>olan Resul-\u00fc Ekrem (sav) Efendimiz i\u00e7in dahi, ayn\u0131 durum ve tarz-\u0131 <\/em>muamele s\u00f6z konusu olmu\u015f, m\u00fcbarek hayatlar\u0131nda (bir k\u0131s\u0131m \u00f6nde gelen arkada\u015flar\u0131 ve baz\u0131 zevceleri dahil) \u0130slam \u00fcmmetinin \u00f6nemli bir kesimi taraf\u0131ndan, pek \u00e7ok kez itirazlara-vefas\u0131zl\u0131klara ve kadir\u00adbilmezliklere ma’ruz kalm\u0131\u015f, gere\u011fi gibi takdir edilememenin-tan\u0131maman\u0131n <\/em>ve bedevilerle bir arada bulunman\u0131n, <\/em><\/strong>dolay\u0131s\u0131yla da sert tav\u0131r <\/em>ve muamelelere muhatap olman\u0131n <\/em><\/strong>derdiyle-\u00e7ilesiyle ve ac\u0131s\u0131yla ya\u015fam\u0131\u015ft\u0131r. Ki, b\u00fcy\u00fck \u015fahsiyetler i\u00e7in en b\u00fcy\u00fck dert-keder-bela ve \u0131zd\u0131rap da budur!…[4]<\/a>…<\/p>\n

Ayn\u0131 durum; ba\u015fta \u0130mam Ali, \u0130mam Hasan, \u0130mam H\u00fcseyn (aleyhim\u00fcsselam) olarak b\u00fct\u00fcn Ehl-i Beyt-i Resul <\/em><\/strong>(as) \u00f6nc\u00fcleri ve mensuplar\u0131, hatta t\u00fcm evliya <\/em><\/strong>ve suleha <\/em><\/strong>i\u00e7in dahi s\u00f6z konusu olmu\u015f, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde muas\u0131rlar\u0131n\u0131n (muhtelif boyutlu) hakaret-tecav\u00fcz-zul\u00fcm ve cinayetlerine ma’ruz kalm\u0131\u015flard\u0131r. Bizzat kendileri, muas\u0131rlar\u0131 olan bir k\u0131s\u0131m (s\u00f6zde) m\u00fcsl\u00fcmanlar\u0131n pervas\u0131zl\u0131klar\u0131ndan – kabal\u0131klar\u0131ndan -vefas\u0131zl\u0131klar\u0131ndan, zul\u00fcm -sald\u0131r\u0131 – eza – cefa – hiyanet ve cinayetlerinden mus\u0131rr\u00e2ne m\u00fc\u015fteki olmu\u015f, onlardan kurtulmak i\u00e7in Y\u00fcce Mevla (cc)’ya tazarru ve niyazda bulunmu\u015flard\u0131r. Ki, bunlar\u0131n beyan\u0131 ve t\u00e2d\u00e2t\u0131, ciltlerle ifade edilecek derecede mufassal kitaplar\u0131 isti\u00e2b edece\u011fi, izahtan varestedir…<\/p>\n

Fakat, yakinen bilinen \u00e7ok garip ve acaip tarih\u00ee ger\u00e7ekler; o y\u00fcce \u015fahsiyetlerin fenadan bek\u00e2ya <\/em><\/strong>intikalleri ve ahirete irtihal <\/em><\/strong>etmeleri \u00fczerinden \u00e7ok k\u0131sa bir s\u00fcre ge\u00e7mesiyle birlikte, b\u00fcy\u00fck bir nedamet <\/em><\/strong>d\u00f6neminin ba\u015flad\u0131\u011f\u0131n\u0131, hatta bir k\u0131s\u0131m \u00f6nemli \u0130slam\u00ee \u015fahsiyetlerin kendilerinin m\u00fcnaf\u0131k <\/em><\/strong>olma ihtimallerini dahi sorgulad\u0131klar\u0131n\u0131, \u0130l\u00e2h\u00ee f\u0131trat\u0131n <\/em><\/strong>kalb\u00ee ve ruh\u00ee derinliklerinden kopup gelen m\u00fcteselsil eyvah<\/strong><\/em>lar\u0131n-vaveyla<\/em><\/strong>lar\u0131n -vahasreta<\/em><\/strong>lar\u0131n–<\/em><\/strong>vafirkata<\/em><\/strong>lar\u0131n <\/em><\/strong>ve heyhat-heyhat.’.<\/em><\/strong>lar\u0131n <\/em><\/strong>(sonsuz elim bir h\u00fcz\u00fcn-keder-matem ve f\u0131\u011fan na\u011fmeleri halinde..) k\u00fcre-i arz\u0131 lerzed\u00e2r ede ede semalara y\u00fckseldi\u011fini g\u00f6stermi\u015ftir…<\/p>\n

Ayn\u0131 \u015fekilde zaman <\/em><\/strong>fakt\u00f6r\u00fcn\u00fcn, Kur’an-\u0131 Kerim’<\/em><\/strong>in <\/em><\/strong>\u0130l\u00e2h\u00ee esrar\u0131n\u0131n ve \u015f\u00fcmull\u00fc anlam\u0131n\u0131n ve tecellisinin tezah\u00fcr etmesi \u00fczerinde \u00f6nemli bir etkinli\u011finin bulundu\u011fu g\u00f6r\u00fclm\u00fc\u015f, zaman-\u0131 gabavet ve bedeviyette muzmer ve mestur kalan nice hakaiki, ilerleyen as\u0131rlara paralel olarak tedricen<\/em><\/strong> <\/em>tavazzuh etmi\u015f ve kemali<\/em><\/strong>nin <\/em>zirvesine do\u011fru t\u0131rmanmaya ba\u015flam\u0131\u015ft\u0131r…<\/p>\n

Aziz \u0130slam’\u0131n devlet <\/em>ve h\u00fck\u00fcmet <\/em>olarak h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131n gerekti\u011fi \u00f6l\u00e7\u00fcde de\u011feri bilinmemi\u015f, laubalilik <\/em>ve \u015f\u0131mar\u0131kl\u0131k <\/em>s\u00fcreci, giderek\u00a0 gurur-kibir-gaflet-cehalet-dalalet-ihanet-f\u0131sk-nifak-zul\u00fcm <\/em>ve riddet <\/em><\/strong>s\u00fcre\u00e7leriyle (tedric\u00ee olarak) neticelenmi\u015ftir. Bu da, \u00e7a\u011f\u0131m\u0131z\u0131n -ma’lum- zillet<\/em><\/strong> <\/em>ve esaret <\/em><\/strong>facias\u0131n\u0131n m\u00fcseccel <\/em><\/strong>damgas\u0131 ve al\u00e2met-i farikas\u0131 olmu\u015ftur… Ki, bu facialardan kurtulup \u0130l\u00e2h\u00ee nizama ve nura (\u0130slam’a) yeniden ula\u015fman\u0131n, milyonluk kurbanlar\u0131 gerektirece\u011fi, art\u0131k yakinen anla\u015f\u0131lm\u0131\u015ft\u0131r… (Tabi\u00ee ki bu, \u0130slam’a vefas\u0131zl\u0131\u011f\u0131n ve onu mazlum b\u0131rakman\u0131n \u0130l\u00e2h\u00ee tokat\u0131 ve faturas\u0131 olmakla beraber, Y\u00fcce Rabbimizden, bunu \u0130l\u00e2h\u00ee \u015fehadet kevseriyle temizleyip ma\u011ffiret ve rahmet nuruna tahvil eylemesini niyaz eyleriz, in\u015faallah…)…<\/p>\n

Kez\u00e2.. Ehl-i Beyt-i Resulullah <\/em><\/strong>(as)’\u0131n e\u015fi ender, y\u00fcce v\u00e2risi ve m\u00fcmessili ve medar-\u0131 iftihar\u0131 <\/em><\/strong>olan \u0130mam Humeyn\u00ee <\/em><\/strong>(ra)’nin ulv\u00ee-nuran\u00ee de\u011feri, her ne kadar kadir\u015finas <\/em><\/strong>ve vefak\u00e2r-kahraman <\/em><\/strong>\u0130ran halk\u0131 ve \u00f6nc\u00fcleri taraf\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bilinip takdir edilmi\u015fse de, i\u00e7tima\u00ee s\u00fcnnetullah <\/em><\/strong>gere\u011fi, yine de lay\u0131k oldu\u011fu<\/em><\/strong> k\u0131vama<\/em><\/strong> <\/em>ula\u015famam\u0131\u015f; Y\u00fcce \u0130mam’in, Resul-\u00fc Ekrem’den ve Eimme-i Ma’sume’den maada, ond\u00f6rt as\u0131rl\u0131k bir zaman diliminin en y\u00fcce ve en azametli bir \u0130slam m\u00fccahidi-hidayet imam\u0131<\/em><\/strong> <\/em>ve evliyalar sultan\u0131.,<\/em><\/strong> <\/em>oldu\u011fu vak\u0131as\u0131 (\u00e7o\u011funlukla) kavranamam\u0131\u015ft\u0131r. Bununla beraber, kahraman \u0130ran halk\u0131; (hi\u00e7 m\u00fcbala\u011fas\u0131z) Hz. \u00c2dem’den g\u00fcn\u00fcm\u00fcze kadar gelen \u0130slam tarihinin,<\/em><\/strong> <\/em>Y\u00fcce \u0130slam’a, Kur’an-\u0131 Kerim’e ve Aziz Resule-Eimme’ye ve \u0130l\u00e2h\u00ee de\u011ferlere., ba\u011fl\u0131l\u0131kta en sad\u0131k, en vefak\u00e2r, en halis, en fedak\u00e2r<\/em><\/strong> <\/em>ve en cefak\u00e2r<\/em><\/strong> <\/em>bir millet-i mukaddesesi oldu\u011funu bil-f\u0131il ispatlam\u0131\u015ft\u0131r[5]<\/a>.<\/p>\n

Bununla beraber, yine de as\u0131rlar ge\u00e7tik\u00e7e Y\u00fcce \u0130mam (ra)’\u0131n \u0130l\u00e2h\u00ee makam\u0131-derecesi ve az\u00e2meti daha iyi ve daha \u00e7ok anla\u015f\u0131lacak, t\u00e2., sonsuzlu\u011fa kadar ula\u015fm\u0131\u015f olacakt\u0131r… Ayn\u0131 \u015fekilde, muhte\u015fem \u0130slam \u0130nk\u0131lab\u0131\u2019<\/em><\/strong>n\u0131n <\/em>da e\u015fsiz ve s\u0131n\u0131rs\u0131z de\u011feri ve \u0130l\u00e2h\u00ee az\u00e2meti ve y\u00fcceli\u011fi, gelecek \u00e7a\u011flarda (g\u00fcn\u00fcm\u00fcze k\u0131yasla) daha net ve \u015f\u00fcmull\u00fc bir \u015fekilde takdir edilecek, nesl-i ati<\/em><\/strong>. <\/em>Y\u00fcce \u0130nk\u0131lab’\u0131n ve onun m\u00fcessisi olan \u0130mam’in ve Hizbullah\u00ee \u00fcmmetin huzur-u manev\u00eeyesinde kemal-i h\u00fcrmet <\/em><\/strong>ve muhabbetle<\/em><\/strong> <\/em>e\u011filecek; melaike-i kiram, enbiya-i izam ve ervah-\u0131 tayyibe ise, bu vesileyle Neb\u00eeyy-i Ekrem (sav)’e sonsuz tebriklerini sunacak, Aziz \u0130mam’dan ve muhte\u015fem \u0130nk\u0131lab’dan dolay\u0131, b\u00f6ylece; Resul-\u00fc Ekrem (sav)’i kutlam\u0131\u015f olacaklard\u0131n. \u0130n\u015faallah.,.<\/p>\n

\u0130\u015fte;., be\u015f<\/em><\/strong> <\/em>kategoride serdetmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z mezk\u00fcr kaide-esas ve kaziyelerdeki hakikatler ile; yaz\u0131n\u0131n <\/em>tamam\u0131nda, bilhassa ikinci b\u00f6l\u00fcm<\/em><\/strong>de <\/em>(k\u0131sm\u00ee ve nak\u0131s da olsa) somutla\u015fan ve Kur’an k\u00fclt\u00fcr\u00fc<\/em><\/strong>n\u00fcn <\/em>disipline ve pratize edilmi\u015f tarzda hayata <\/em><\/strong>uyarlanmas\u0131n\u0131 (adaptasyonunu) ifade eden A\u015fura K\u00fclt\u00fcr\u00fc’<\/em><\/strong>n\u00fcn, <\/em>birlikte ele al\u0131narak memz\u00fbcu ve tatbiki neticesinde “Canl\u0131 <\/em><\/strong>Kur’an’\u0131-Y\u00fcr\u00fcyen-D\u00fc\u015f\u00fcnen <\/em><\/strong>ve Konu\u015fan Kur’an-\u0131 <\/em><\/strong>ve Temiz Ehl-i Beyt\u2019<\/em><\/strong>in <\/em><\/strong>direkt m\u00fcmessilli\u011fi ile beraber N\u00fcb\u00fcvvet-i Muhammediye<\/em><\/strong> <\/em>(sav)’nin k\u00fcll\u00ee<\/em><\/strong> <\/em>ve umum\u00ee verasetini<\/em><\/strong> <\/em>b\u00fct\u00fcn az\u00e2met ve kemal\u00e2t\u0131yla temsil\u00a0\u00a0 eden\u00a0\u00a0 \u0130mam\u00a0\u00a0 Humeyn\u00ee\u00a0\u00a0 (ra)’nin\u00a0\u00a0 tezah\u00fcr\u00a0\u00a0 edecek \u0130l\u00e2h\u00ee \u015fahsiyetinin (gere\u011fi gibi ve lay\u0131k oldu\u011fu vechiyle) \u015ferh ve izah\u0131n\u0131n, ta’rif ve tavsifinin (m\u00fcmteni derecesinde) zor ve m\u00fc\u015fkil olaca\u011f\u0131, ayr\u0131ca sahifelerin dahi bunu istiab edemeyece\u011fi izahtan varestedir… Binaenaleyh; konuyu, b\u00f6l\u00fcm\u00fcn, hatta t\u00fcm yaz\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7erisinde ele almaya, b\u00f6ylece (\u00e7ok k\u0131sa tahlil ve genel i\u015faretlerle yetinip) teferruata dalmadan somut ve pratik neticeye varmaya \u00e7al\u0131\u015faca\u011f\u0131z, in\u015faallah…<\/p>\n

[1]<\/a> Bu itibarla; gerek A\u015fura K\u00fclt\u00fcr\u00fc <\/em><\/strong>‘n\u00fcn ve gerekse \u0130mam Humeyn\u00ee <\/em><\/strong>(ra)’nin \u0130l\u00e2h\u00ee \u015fahsiyetinin m\u00e2n\u00e2 <\/em><\/strong>ve mahiyet<\/em><\/strong>lerinin <\/strong>tamamen ve t\u00fcm boyutlar\u0131yla ihata <\/em><\/strong>ve ifade<\/em><\/strong> <\/em>edilebilmesi takat-\u0131 be\u015ferin fevkinde olaca\u011f\u0131 izahtan varestedir…. Zira, o \u0130l\u00e2h\u00ee mana ve mahiyet; \u0130l\u00e2h\u00ee kelimat-mu’cizat-ayat<\/em><\/strong> <\/em>ve canl\u0131 –<\/em><\/strong>m\u00fccessem Kur’an’<\/em><\/strong>\u0131 <\/em>temsil ve ihtiva etmektedir. Ki, bunun da; sonsuz<\/em><\/strong> <\/em>bir keyfiyet arzetti\u011fi Kur’an-\u0131 Kerim <\/strong><\/em>ile sabittir. \u00d6rne\u011fin;<\/p>\n

“De ki: Rabbimin kelimat\u0131<\/strong>(n\u0131 yazmak i\u00e7in), deniz m\u00fcrekkep olsa <\/strong>ve yard\u0131m i\u00e7in bir mislini dahi getirsek, Rabbimin ‘kelimat\u0131’ t\u00fckenmeden \u00f6nce, elbette deniz t\u00fckeniverirdi.”<\/strong> [Kehf(18): 109];…<\/p>\n

“E\u011fer yery\u00fcz\u00fcndeki a\u011fa\u00e7lar\u0131n t\u00fcm\u00fc kalem ve deniz de -O’nun <\/strong>ard\u0131ndan yedi daha eklenerek-<\/strong> (m\u00fcrekkep) olsa, yine de Allah’\u0131n ‘kelimat\u0131’ <\/strong>(yazmakla) t\u00fckenmez.<\/strong> Hi\u00e7 \u015f\u00fcphesiz Allah; Aziz’dir, Hakim’dir.” <\/strong>[Lokman(31): 27];…<\/p>\n

“\u011eayb\u0131n anahtarlar\u0131, O’nun yan\u0131ndad\u0131r. O’ndan ba\u015fka, hi\u00e7 kimse onu (\u011fayb\u0131) bilmez! Karada ve denizde olanlar\u0131n t\u00fcm\u00fcn\u00fc, O bilir. O, bilmeksizin bir yaprak dahi d\u00fc\u015fmez; yerin karanl\u0131klar\u0131ndaki bir habbe -ya\u015f ve kuru hari\u00e7 olmamak \u00fczere- hepsi (ve her\u015fey) bir ‘Kitab-\u0131 M\u00fcbin’dedir!” [En’am(6): 59]; \u0130lh…<\/p>\n

[2]<\/a> Normal-basit bir insan<\/em><\/strong>, <\/em>bu derece m\u00fcthi\u015f-muhte\u015fem bir mahiyet arzedince; Canl\u0131 Kur’an <\/em><\/strong>ve Mazhar-\u0131 Tecelli-i \u0130l\u00e2h\u00ee <\/em><\/strong>olan k\u00e2mil<\/em><\/strong> <\/em>bir insan\u0131n, ne derece bir esrar\u0131-envar\u0131 <\/em><\/strong>ve sonsuz bir mana<\/em><\/strong> <\/em>ve mahiyeti<\/em><\/strong> <\/em>tazammun edece\u011fi hususu, her akl-\u0131 selimin kabulden teredd\u00fct edemeyece\u011fi akl\u00ee ve \u015fer’\u00ee bir kaziyedir.<\/em><\/strong><\/p>\n

[3]<\/a> Binaenaleyh; F\u0131rka-i Naciye<\/em><\/strong>‘<\/em>nin, <\/em>b\u00f6ylece Ehl-i Beyt-i Resul <\/em><\/strong>(as) ve onlar\u0131n (as) ta’kip\u00e7ilerinin oldu\u011fu tebell\u00fcr ve tebeyy\u00fcn etmi\u015f bulunuyor. Zira; <\/strong>Kitap <\/em><\/strong>ile S\u00fcnnet<\/em><\/strong>in mutlak ve hak<\/em><\/strong> <\/em>temsilcilerinin k\u0131yamete kadar… <\/em><\/strong>sadece ve sadece Ehl-i Beyt-i Resul\u00fcllah<\/em><\/strong> <\/em>(sav) oldu\u011fu ve onlara<\/em><\/strong> <\/em>(Ehl-i Beyt’e) uyanlar\u0131n kurtulmu\u015f <\/em><\/strong>(F\u0131rka-i Naciye) olacaklar\u0131, bizzat Resul-\u00fc Ekrem (sav) taraf\u0131ndan beyan ve ifade edilmi\u015f; bu nebev\u00ee haber, bizlere tevat\u00fcr<\/em><\/strong> <\/em>yoluyla ula\u015fm\u0131\u015ft\u0131r…<\/p>\n

“Size iki a\u011f\u0131rl\u0131k b\u0131rak\u0131yorum; bunlara sar\u0131l\u0131rsan\u0131z, asla sapmazs\u0131n\u0131z. Bunlar, havz\u0131m\u0131n ba\u015f\u0131nda bana ula\u015f\u0131ncaya kadar birbirlerinden asla ayr\u0131lmayacaklard\u0131r. Bunlar\u0131n biri; Allah’\u0131n kitab\u0131 olan ‘Kur’an-\u0131 Kerim’., di\u011feri ise; benim \u00fcretim olan ‘Ehl-i Beyt’imdir… ” <\/em>mealindeki hadis-i \u015ferif ile “‘Ehl-i Beyt’im, Nuh’un gemisine benzer; O’na binen kurtulur, binmeyen bo\u011fulur!…” <\/em>gibi nice hadis-i \u015ferifler, bu \u0130l\u00e2h\u00ee hakikati, (yani, F\u0131rka-i Naciye’nin Ehl-i Beyt’e tabi olanlar oldu\u011funu) a\u00e7\u0131k\u00e7a izah ve isbat etmi\u015f bulunmakta; Kur’an-\u0131 Kerim dahi, pek-\u00e7ok ayetleriyle bunu te’yid ve te’kid etmektedir… (Ki; bunlar\u0131n bir k\u0131sm\u0131n\u0131, daha \u00f6nceki b\u00f6l\u00fcmlerde, yeri geldik\u00e7e zikretmi\u015ftik…)<\/p>\n

Resul\u00fcllah (sav)’\u0131n selahiyetleri<\/em><\/strong> <\/em>dahilinde olan mezk\u00fbr F\u0131rka-i Naciye’<\/em><\/strong>yi <\/em>ta’yini ve Kur’an-\u0131 Kerim’in sarih ifade ve tebriesi, (ki; bunun Ehl-i Beyt ve ona uyanlar oldu\u011fu kesindir) v\u00e2k\u0131\u00e2s\u0131na ra\u011fmen, bir k\u0131s\u0131m selahiyetsiz <\/em><\/strong>zevat\u0131n ve ekol\u00fcn, konuyu (F\u0131rka-i Naciye’nin mahiyetini ve kimli\u011fini) ters <\/em><\/strong>ve yanl\u0131\u015f<\/em><\/strong> <\/em>mecralara ve sun’i tesmiyelere<\/em><\/strong> <\/em>kayd\u0131rmas\u0131, k\u00f6kl\u00fc bir inhirafa <\/em><\/strong>u\u011fratmas\u0131, h\u00fcz\u00fcn verici olmu\u015f ve Ehl-i Beyt-i Resul\u2019<\/em><\/strong>\u00fcn (as) rehberli\u011fi<\/em><\/strong> <\/em>ve k\u0131lavuzlu\u011fu <\/em><\/strong>tarih\u00ee karanl\u0131klara g\u00f6m\u00fclm\u00fc\u015ft\u00fcr… Bu tarih\u00ee karanl\u0131k; A\u015fura K\u00fclt\u00fcr\u00fc’<\/em><\/strong>n\u00fcn <\/em>k\u00fcll\u00ee ihyas\u0131 ve Kur’an-\u0131 Kerim’<\/em><\/strong>in <\/em><\/strong>ihk\u00e2k\u0131 ve ibk\u00e2s\u0131 misyonunu ta\u015f\u0131yan \u0130slam \u0130nk\u0131lab\u0131 <\/em><\/strong>ile y\u0131k\u0131lm\u0131\u015f; Ehl-i Beyt\u2019<\/em><\/strong>in <\/em><\/strong>\u0130l\u00e2h\u00ee kurtar\u0131c\u0131l\u0131k d\u00f6nemi yeniden ba\u015flam\u0131\u015ft\u0131r… (Elhamd\u00fc lillahi haza min fadli RabbL.)<\/p>\n

[4]<\/a> “Bela’n\u0131n en \u015fiddetlisi enbiyaya gelir; sonra., sonra… ” <\/em>diye devam eden hadis-i \u015ferif, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bu t\u00fcr belalar\u0131<\/em><\/strong> <\/em>da muhtevi bulunmaktad\u0131r. Zira; g\u00f6revlerinin \u015f\u00fcmul\u00fc<\/em><\/strong> <\/em>gere\u011fi, bu hususta ilk ve en fazla muhatab<\/em><\/strong> <\/em>olma durumunda olanlar\u0131n enbiya<\/em><\/strong> <\/em>ve sonra da di\u011fer Y\u00fcce Zevat <\/em><\/strong>olduklar\u0131-olacaklar\u0131 ehlinin ma’lumudur… (Mezk\u00fbr hadis-i \u015ferif i\u00e7in, bak\u0131n\u0131z; Tirmiz\u00ee\/K. Z\u00fchd: 57; Dar\u0131mi\/K. Rikak: 67; \u0130bn-i M\u00e2ce\/K. Fiten: 23; (Terc): 10\/249; M\u00fcsned-i Ahmed\/1\/172, 174, 180, 185; 6\/369; \u0130lh…)<\/p>\n

[5]<\/a> ‘\u00dcmmet-i Hizbullah’, ‘Aherinler’, ‘mutlu olan \u011faribler’, ‘din s\u00fcreyya y\u0131ld\u0131z\u0131nda da olsa, yery\u00fcz\u00fcne indirecek olan yi\u011fitler…<\/em><\/strong>‘, ‘yery\u00fcz\u00fcn\u00fcn <\/em><\/strong>halifeleri-v\u00e2risleri olan \u00f6nderler-s\u00e2lihler ve mustaz’aflar’ <\/em><\/strong>olan kahraman \u0130ran halk\u0131n\u0131n bu kuds\u00ee \u00f6zellikleri yer yer \u0130mam Humeyn\u00ee <\/em><\/strong>(ra) taraf\u0131ndan bizzat dile getirilmi\u015ftir. \u00d6rne\u011fin; Sahife-i Nur: 21\/180-181; Vasiyetname (terc): 37-38; \u00eelh…<\/p>\n","protected":false},"excerpt":{"rendered":"

III. B\u00d6L\u00dcM \u0130MAM HUMEYN\u00ce (RA)’N\u0130N \u015eAHS\u0130YET\u0130NDE A\u015eURA K\u00dcLT\u00dcR\u00dc’N\u00dcN TECELL\u0130 BOYUTLARI Konunun v\u00fcz\u00fbha kavu\u015fmas\u0131 ve gerekti\u011fi \u015fekilde anla\u015f\u0131labilmesi i\u00e7in iki temel hususun ve unsurun (gerek ayr\u0131 ayr\u0131, gerekse birbirleriyle olan ili\u015fkilerinin) iyice kavran\u0131p bilinmesi gerekir. Ki, bunlar\u0131n biri; ‘\u0130mam Humeyn\u00ee (ra)’nin \u015eahsiyeti..’, di\u011feri ise; ‘A\u015fura K\u00fclt\u00fcr\u00fc’n\u00fcn Mana ve Mahiyeti’… Biri; Esma-i \u0130l\u00e2h\u00eeyyenin tecelliy\u00e2t\u0131n\u0131 ve ayined\u00e2rl\u0131\u011f\u0131n\u0131, yani …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[304,57,295,71,302,300,296,299,297,25,294,301,298,305,303],"class_list":["post-70","post","type-post","status-publish","format-standard","hentry","category-genel","tag-aherinler","tag-asura-kulturu","tag-asura-kulturunun-mana-ve-mahiyeti","tag-ehl-i-beyt","tag-ehl-i-beyt-i-resul","tag-esfelis-safilin","tag-esma-i-ilahiyye","tag-hakikat-i-insaniyye","tag-hakikat-i-muhammediyye","tag-imam-humeynira","tag-imam-humeyniranin-sahsiyeti","tag-kelamullah","tag-nur-u-nubuvvet","tag-sureyya-yildizi","tag-ummet-i-hizbullah"],"_links":{"self":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts\/70","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/comments?post=70"}],"version-history":[{"count":0,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts\/70\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/media?parent=70"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/categories?post=70"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/tags?post=70"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}