Risale-i Nur\u2019da K\u00fclli Kaideler- 1<\/strong><\/p>\n Risale-i Nurlardan S\u00f6zlerin, hatt\u00e2 denebilir ki Risale-i Nurlar\u0131n ilk c\u00fcmlesi olan bu s\u00f6z, biri itikad\u00ee biri f\u0131kh\u00ee \u015fu iki \u00f6nemli man\u00e2 ve\/veya iki \u00f6nemli kaideyi ihtiva etmektedir:<\/p>\n Her hay\u0131rl\u0131 i\u015fe Bismill\u00e2hi\u2019r-Rahm\u00e2ni\u2019r-Rah\u00eem\u2019le ba\u015flanmal\u0131d\u0131r. Besmelesiz ba\u015flanan i\u015fler sonunda neticesiz kalmaya mahk\u00fbmdur. Bismill\u00e2h\u2019taki Allah L\u00e2fz-i Cel\u00e2l\u2019i Rahm\u00e2n ve Rah\u00eem\u2019i de i\u00e7ine al\u0131r, fakat Hz. Allah\u2019\u0131n k\u00e2inatla ve hayat\u0131m\u0131zla olan m\u00fcnasebeti ve bu m\u00fcnasebet i\u00e7inde O\u2019nu tan\u0131ma ad\u0131na Rahm\u00e2n ve Rah\u00eem isimlerini anmak da \u00f6nemlidir. Bu man\u00e2da \u015fu kaide yatmaktad\u0131r ki, hay\u0131rl\u0131 olmayan i\u015flere Besmele \u00e7ekilmez.<\/p>\n \u0130kinci olarak, mademki hay\u0131rl\u0131 olmayan i\u015flere Besmele \u00e7ekilmez ve Besmelesiz ba\u015flanan i\u015fler hay\u0131rl\u0131 netice vermez veya neticesiz kalmaya mahk\u00fbmdur, \u00f6yleyse bir m\u00fc\u2019min, daima hay\u0131rl\u0131 i\u015flerle me\u015fgul olmal\u0131, kendinde hay\u0131r olmayan i\u015flerden ka\u00e7\u0131nmal\u0131d\u0131r. Dolay\u0131s\u0131yla bu c\u00fcmle, bir bak\u0131ma m\u00fcminin niyetini de ihtar etmi\u015f olmaktad\u0131r.<\/p>\n B\u0130SM\u0130LL\u00c2H: ALLAH\u2019IN ADIYLA VE ALLAH ADINA<\/strong><\/p>\n Besmele ile ilgili olarak \u00e7ok \u00f6nemli bir husus da \u015fudur: Besmele, \u201cAllah ad\u0131yla\u201d<\/strong> \u015feklinde eksik terc\u00fcme edilmektedir. Oysa, Besmele, ayn\u0131 zamanda .. \u201cAllah ad\u0131na\u201d<\/strong> demektir. Yani, Besmele, niyet ve ihl\u00e2sa da i\u015faret eder. M\u00fc\u2019min, yapt\u0131\u011f\u0131 her hay\u0131rl\u0131 i\u015fi Allah i\u00e7in, Allah ad\u0131na, Allah r\u0131zas\u0131 i\u00e7in yapar. Nitekim Hz. Bedi\u00fczzaman, 1. S\u00f6z\u2019de bu hususa dikkat \u00e7eker ve \u015f\u00f6yle der: \u201cEy nefis! B\u00f6yle ebleh olmamak istersen Allah n\u00e2m\u0131na ver.. Allah n\u00e2m\u0131na al.. Allah n\u00e2m\u0131na ba\u015fla.. Allah n\u00e2m\u0131na i\u015fle.. ves-sel\u00e2m.\u201d<\/strong> Ayr\u0131ca \u015f\u00f6yle der o: \u201cMadem her \u015fey m\u00e2nen Bismill\u00e2h der. Allah n\u00e2m\u0131na, Allah\u2019\u0131n nimetlerini getirip bizlere veriyorlar. Biz dahi Bismill\u00e2h demeliyiz. Allah n\u00e2m\u0131na vermeliyiz, Allah n\u00e2m\u0131na almal\u0131y\u0131z. \u00d6yle ise, Allah n\u00e2m\u0131na vermeyen gafil insanlardan almamal\u0131y\u0131z.\u201d<\/strong> Demek ki, hediye bile verilirken Allah n\u00e2m\u0131na verilmeli ve Allah n\u00e2m\u0131na verilmeyen hediyelerden bile sak\u0131n\u0131lmal\u0131d\u0131r.<\/p>\n Allah\u2019\u0131n Rabb olmas\u0131 veya Rub\u00fbbiyet\u2019i, b\u00fct\u00fcn varl\u0131klar\u0131 yarat\u0131l\u0131\u015f maksatlar\u0131 istikametinde terbiye etmesi, korumas\u0131, onlar\u0131 hedeflerine y\u00f6neltmesi, zerrelerden galaksilere kadar k\u00e2inattaki her bir \u015fey ve b\u00fct\u00fcn k\u00e2inat \u00fczerindeki mutlak h\u00e2kimiyeti demektir. Bu noktada, i\u00e7indeki her bir \u015feyle beraber b\u00fct\u00fcn k\u00e2inat\u0131 kabza-i tasarrufunda tutmas\u0131 noktas\u0131nda Ul\u00fbhiyet de Rub\u00fbbiyete d\u00e2hildir. \u0130\u015fte, k\u00e2inata bakt\u0131\u011f\u0131m\u0131zda birbiriyle i\u00e7 i\u00e7e \u00fc\u00e7 b\u00fcy\u00fck Rub\u00fbbiyet sikkesi, yani Cenab-\u0131 Allah\u2019\u0131n Rabb olu\u015funu veya Rub\u00fbbiyet\u2019in man\u00e2s\u0131n\u0131 g\u00f6steren \u00fc\u00e7 sikke veya m\u00fch\u00fcr g\u00f6r\u00fcr\u00fcz.<\/p>\n Bunlardan biri, k\u00e2inat\u0131n tamam\u0131nda m\u00fc\u015fahede olunan dayan\u0131\u015fma, kucakla\u015fma ve yard\u0131mla\u015fmadan tezah\u00fcr eden en b\u00fcy\u00fck Ul\u00fbhiyet sikkesidir ki, Bismi\u2019ll\u00e2h buna bakmaktad\u0131r.<\/strong> Yani, b\u00fct\u00fcn k\u00e2inat Cenab-\u0131 Allah\u2019\u0131n emrindedir ve emrinde hareket etmektedir. Allah L\u00e2fz-\u0131 Cel\u00e2l\u2019i b\u00fct\u00fcn \u0130l\u00e2h\u00ee \u0130simleri\u2019i i\u00e7ine al\u0131r; yani O\u2019nda Rahm\u00e2n, Rah\u00eem, Cem\u00eel, Razz\u00e2k, Muhy\u00ee, M\u00fcm\u00eet, Kayy\u00fbm, Ker\u00eem, H\u00e2liq, Musavvir vb. b\u00fct\u00fcn \u0130simler vard\u0131r. K\u00e2inat\u0131n yarat\u0131lmas\u0131 ve hayat\u0131n\u0131 devam ettirmesi b\u00fct\u00fcn bu \u0130simlerin tecellisiyle olmaktad\u0131r ve b\u00fct\u00fcn k\u00e2inat, bu \u0130simler\u2019in Sahibine ibadet ve itaat etmektedir. Bundan dolay\u0131, b\u00fct\u00fcn k\u00e2inatta tam bir denge ve muhte\u015fem, asla aksamayan bir d\u00fczen ve intizam s\u00f6z konusudur. K\u00e2inat\u0131n b\u00fct\u00fcn \u0130l\u00e2h\u00ee \u0130simleri kapsayan Allah has ismiyle an\u0131lan \u0130l\u00e2h\u00ee Varl\u0131\u011fa itaati, tek bir Allah taraf\u0131ndan yarat\u0131l\u0131p O\u2019nun taraf\u0131ndan idare ediliyor olmas\u0131, onu \u00e2deta b\u00fct\u00fcn par\u00e7alar\u0131, unsurlar\u0131 birbiriyle i\u00e7 i\u00e7e, birbiriyle tam bir yard\u0131mla\u015fma, kayna\u015fma ve dayan\u0131\u015fma i\u00e7inde bir organizma k\u0131lm\u0131\u015ft\u0131r. K\u00e2inatta her bir \u015fey, her bir \u015feyle ve her \u015feyle, her \u015fey de her bir \u015feyle ayn\u0131 anda m\u00fcnasebet, yard\u0131mla\u015fma, dayan\u0131\u015fma ve kucakla\u015fma halindedir. \u0130\u015fte k\u00e2inat\u0131n bu birli\u011fi, bu evrensel vahdet, bu i\u00e7 i\u00e7elik, onda tecelli eden ve baz\u0131lar\u0131 yukar\u0131da zikredilen \u0130simler\u2019in Sahibi Allah\u2019\u0131 g\u00f6stermektedir ve Bismill\u00e2h, bu hakikate i\u015faret eder; onun kayna\u011f\u0131na parmak basar.<\/p>\n \u0130kinci Rub\u00fbbiyet sikkesi veya m\u00fchr\u00fc yerk\u00fcrenin simas\u0131ndad\u0131r ki, b\u00fct\u00fcn bitkilerin ve hayvanlar\u0131n yarat\u0131lmas\u0131, b\u00fcy\u00fct\u00fclmesi, g\u0131dalar\u0131n\u0131n muntazaman g\u00f6nderilmesi ve idarelerindeki benzerlik, uyum, intizam, l\u00fctuf ve merhametten tezah\u00fcr eden b\u00fcy\u00fck Rahm\u00e2niyet sikkesidir. Bismi\u2019\u0130l\u00e2hi r-Rahm\u00e2n, bu sikkeye bakar.<\/strong><\/p>\n Yery\u00fcz\u00fcnde say\u0131s\u0131z denebilecek t\u00fcrde bitki ve hayvan vard\u0131r. \u201cBitkisel hayat\u201d dedi\u011fimiz ve solunumdan ibaret hayata sahip olan bitkilerde irade bulunmad\u0131\u011f\u0131 i\u00e7in onlar, Allah\u2019a tam teslimiyet i\u00e7indedirler. Zemine k\u00f6k sal\u0131p yerlerinde dururlar ve yarat\u0131l\u0131\u015ftan kendilerine verilen vazifeleri kusursuz yerine getirirler. Cenab-\u0131 Allah (c.c.), topra\u011f\u0131, suyu\/ya\u011fmuru, g\u00fcne\u015fi onlar\u0131n yard\u0131m\u0131na ko\u015fturur ve tam teslimiyetleri sebebiyle g\u0131dalar\u0131n\u0131 muntazaman ayaklar\u0131na g\u00f6nderir. Bitkilerin yan\u0131s\u0131ra, onlarla i\u00e7li d\u0131\u015fl\u0131 bir hayat s\u00fcren belki milyonlarca t\u00fcrde hayvanlarda \u00e7ok k\u0131sm\u00ee irade ve kuvvet bulundu\u011fundan Cenab-\u0131 Allah\u2019\u0131n kendileri i\u00e7in takdir buyurdu\u011fu r\u0131zk\u0131 kendileri tedarike \u00e7al\u0131\u015f\u0131rlar. \u0130\u00e7lerinde meyve kurtlar\u0131, kar\u0131ncalar ve bakteriler gibi en zay\u0131flar\u0131 en iyi beslenirken, aslanlar, kurtlar gibi en g\u00fc\u00e7l\u00fcleri daha zor beslenir. Ama \u201ctabiat\u201d\u0131n kuca\u011f\u0131nda hepsine r\u0131z\u0131klar\u0131 verilir. Bitkilerle hayvanlar aras\u0131nda yard\u0131mla\u015fma ve i\u015fbirli\u011fi de vard\u0131r. Bitkiler hayvanlara hizmet etti\u011fi gibi, hayvanlar da bitkilere hizmet eder. Mesel\u00e2, bir kar\u0131ncaya k\u0131\u015f boyu belki birka\u00e7 bu\u011fday danesi yetece\u011fi halde, kar\u0131ncalar koloniler halinde bulduklar\u0131 b\u00fct\u00fcn daneleri yaz boyu yuvalar\u0131na ta\u015f\u0131rlar. B\u00f6ylece, bir danenin bile israf edilmemesine m\u00e2ni olur ve ayr\u0131ca yery\u00fcz\u00fcn\u00fc de temizlerler. Yuvalar\u0131na ta\u015f\u0131d\u0131klar\u0131 o daneler bahar geldi\u011finde s\u00fcnb\u00fcl verir ve \u00e7\u0131kar. Ar\u0131lar\u0131n \u00fcretti\u011fi bal\u0131, b\u00fct\u00fcn bilgilerine, g\u00fc\u00e7lerine ve imk\u00e2nlar\u0131na ra\u011fmen t\u00fcm insanlar bir araya gelse gram\u0131n\u0131 \u00fcretemezler; ayn\u0131 \u015fekilde, ipek b\u00f6ceklerinin yapt\u0131\u011f\u0131 ipe\u011fi yine insanlar yapamaz. K\u0131saca, bitkilerin ve hayvanlar\u0131n hayatlar\u0131 b\u00fct\u00fcn boyutlar\u0131 ve \u00f6zellikleriyle Rahm\u00e2niyet\u2019in tecellisidir. \u0130\u015fte, Besmelenin Bismill\u00e2hi r- Rahm\u00e2n\u0131 buna bakar.<\/p>\n Bahis mevzuu \u00fc\u00e7\u00fcnc\u00fc sikke, insan\u0131n Cenab-\u0131 Allah\u2019a en kapsaml\u0131 ayna olan mahiyetinin simas\u0131ndaki en ince, en derin \u015fefkat, merhamet ve ac\u0131madan tezah\u00fcr eden b\u00fcy\u00fck Rah\u00eemiyet sikkesidir ki, Bismi\u2019ll\u00e2h\u0131r- Rahm\u00e2nir-Rah\u00eem buna bakmaktad\u0131r.<\/strong><\/p>\n \u0130nsan, yery\u00fcz\u00fcn\u00fcn halifesi, k\u00e2inat a\u011fac\u0131n\u0131n meyvesi, yer ve g\u00f6\u011f\u00fcn i\u00e7lerindeki her \u015feyle hizmetine sunuldu\u011fu varl\u0131kt\u0131r. Bu da, onun kabiliyet ve kapasitesi de\u011fil, fakr ve aczinden dolay\u0131d\u0131r. O, kendi ba\u015f\u0131na, g\u00fcc\u00fcne ve ilmine kald\u0131\u011f\u0131nda hayat\u0131n\u0131 bir ser\u00e7e ku\u015fu seviyesinde dahi ya\u015fayamaz. B\u00fct\u00fcn hayvanlar, insandan daha mutlu bir hayat ya\u015far. \u00c7\u00fcnk\u00fc hayvanlar, ne d\u00fcn\u00fcn elemlerini, ne gelece\u011fin endi\u015felerini ta\u015f\u0131d\u0131klar\u0131ndan ve sadece \u00e2n\u0131 ya\u015fad\u0131klar\u0131 i\u00e7in gayet rahat bir hayat s\u00fcrerler. D\u00fcnyaya hayatlar\u0131 i\u00e7in gerekli bilgiyle donat\u0131lm\u0131\u015f olarak g\u00f6nderilir ve \u00e7ok k\u0131sa s\u00fcrede hayata adapte olurlar. Buna kar\u015f\u0131l\u0131k insan ise, hi\u00e7bir \u015fey bilmeden d\u00fcnyaya g\u00f6nderilir; ancak ortalama bir ya\u015f\u0131nda y\u00fcr\u00fcmeye ba\u015flar ve belli bir zamana kadar ba\u015fkalar\u0131na tamamen muhta\u00e7t\u0131r. Ve en zay\u0131f, en muhta\u00e7 oldu\u011fu d\u00f6nemde tam bir \u015fefkat halesi i\u00e7inde r\u0131zk\u0131 aya\u011f\u0131na gelir. \u00eensan, \u201cben\u201d demeye ba\u015flad\u0131k\u00e7a, bilgi ve g\u00fcc\u00fcne dayand\u0131k\u00e7a hayat kendisi i\u00e7in zorla\u015f\u0131r. B\u00fct\u00fcn bunlar g\u00f6steriyor ki, as\u0131l rahat hayat, Cenab-\u0131 Allah\u2019a tam teslimiyette yatmaktad\u0131r. \u0130nsan buna b\u00fct\u00fcn\u00fcyle muvaffak olamad\u0131\u011f\u0131 i\u00e7in \u00f6\u011frenmek mecburiyetindedir; o, \u00f6\u011frenerek ve ibadetle tek\u00e2m\u00fcl etmek mevkiinde bir varl\u0131kt\u0131r. Cenab-\u0131 Allah insana kar\u015f\u0131 \u00f6yle merhametlidir ki, ona verdi\u011fi \u00f6\u011frenme kabiliyetine ve his, irade, zihin ve kalbden olu\u015fan vicdan mekanizmas\u0131na ra\u011fmen, d\u00fcnyada nas\u0131l ya\u015famalar\u0131 gerekti\u011fi, hem d\u00fcnya, hem \u00c2hiret ve hem ferd\u00ee, hem \u0130\u00e7tima\u00ee saadetleri i\u00e7in onlara s\u00fcrekli rehberler g\u00f6ndermi\u015f ve kitaplar indirmi\u015ftir. K\u0131saca, insan\u0131n simas\u0131ndaki onun hayat\u0131n\u0131 ku\u015fatan \u015fefkat, merhamet ve sonsuz yard\u0131mdan m\u00fcte\u015fekkil sikke de, yukar\u0131da arzedildi\u011fi \u00fczere, b\u00fcy\u00fck Rah\u00eemiyet sikkesi olup, Bismill\u00e2hi r-Rahm\u00e2nir-Rah\u00eem<\/strong> buna bakmaktad\u0131r.<\/p>\n V\u00c2H\u0130D\u0130YET VE EHAD\u0130YET<\/strong><\/p>\n Cenab-\u0131 Allah\u2019\u0131n ba\u015fl\u0131ca iki t\u00fcrl\u00fc tecellisi vard\u0131r: V\u00e2hidiyet tecellisi ve Ehadiyet tecellisi. Bunlardan birincisi Rahm\u00e2niyet, di\u011feri Rah\u00eemiyet tecellisidir. V\u00e2hidiyet tecellisi, O\u2019nun b\u00fct\u00fcn veya baz\u0131 \u0130simleriyle ya da bir \u0130smiyle k\u00fcll ve k\u00fclliler, yani k\u00e2inat\u0131n t\u00fcm\u00fc veya bir varl\u0131k t\u00fcr\u00fc ya da bir insan\u0131n t\u00fcm v\u00fccudu gibi b\u00fct\u00fcnler ve \u201cb\u00fct\u00fcnc\u00fcller\u201d \u00fczerindeki tecellisidir. K\u00e2inat\u0131n b\u00fct\u00fcn\u00fcne bakt\u0131\u011f\u0131m\u0131zda O\u2019nun varl\u0131kta m\u00fctecell\u00ee b\u00fct\u00fcn \u0130simlerinin tecellisini g\u00f6rd\u00fc\u011f\u00fcm\u00fcz, b\u00fct\u00fcn k\u00e2inat bu \u0130simleriyle Cenab-\u0131 Allah\u2019\u0131 te\u015fbih ve zikretti\u011fi, b\u00fct\u00fcn \u0130simleriyle O\u2019na hamdetti\u011fi gibi, herhangi bir varl\u0131k t\u00fcr\u00fc de, tek bir insan\u0131n v\u00fccudu da, ayn\u0131 \u015fekilde Allah\u2019\u0131n \u0130simlerinin tecellilerine mazhar olarak O\u2019nu zikreder, te\u015fbih eder, O\u2019na hamdeder. G\u00fcne\u015fin \u0131s\u0131s\u0131, \u0131\u015f\u0131\u011f\u0131 ve \u0131\u015f\u0131\u011f\u0131ndaki renkleriyle ayn\u0131 anda b\u00fct\u00fcn bir yery\u00fcz\u00fcndeki, daha do\u011frusu, bir yar\u0131m k\u00fcredeki veya bir okyanustaki tecellisini, bir yar\u0131mk\u00fcreyi ayn\u0131 anda ayd\u0131nlat\u0131p \u0131s\u0131tmas\u0131n\u0131 ve o yar\u0131mk\u00fcredeki b\u00fct\u00fcn \u00e7i\u00e7eklere, a\u011fa\u00e7lara renk ifazas\u0131n\u0131 Cenab-\u0131 Allah\u2019\u0131n V\u00e2hidiyet tecellisini anlamaya yard\u0131mc\u0131 olacak bir misal olarak verebiliriz. B\u00fct\u00fcn bir yery\u00fcz\u00fcnde veya yar\u0131mk\u00fcrede \u0131s\u0131s\u0131, \u0131\u015f\u0131\u011f\u0131 ve \u0131\u015f\u0131\u011f\u0131ndaki renklerle g\u00fcne\u015fi tan\u0131mak, insan akl\u0131n\u0131 \u201ckesret (\u00e7okluk)\u201d i\u00e7inde bo\u011far. \u0130\u015fte, g\u00fcne\u015fin bu k\u00fcll\u00ee tecellisinin yan\u0131s\u0131ra bir de, mesel\u00e2 bir \u00e7i\u00e7ekte yine \u0131s\u0131s\u0131, \u0131\u015f\u0131\u011f\u0131 ve \u0131\u015f\u0131\u011f\u0131ndaki baz\u0131 renklerle tecellisine \u015fahit oldu\u011fumuz gibi, yine onu bir su kabarc\u0131\u011f\u0131ndaki, bir aynadaki tecellisi veya yans\u0131mas\u0131yla da tan\u0131yabiliriz.<\/p>\n Bunun gibi, Cenab-\u0131 Allah\u2019\u0131n da \u0130simleriyle, en az\u0131ndan \u0130simlerinin baz\u0131lar\u0131 veya pek \u00e7o\u011fuyla varl\u0131k fertlerinde, mesel\u00e2 bir insan organizmas\u0131n\u0131n \u00f6zellikle baz\u0131 uzuvlar\u0131nda, k\u0131saca ferd\u00ee varl\u0131klarda da tecellisi s\u00f6zkonusudur. Bu tecellide bir veya birka\u00e7 \u0130sim daha \u00e7ok \u00f6ne \u00e7\u0131k\u0131p o ferde kendine has karakterini ve mahiyetini verir. Bununla birlikte, daha ba\u015fka \u0130simler de yine o birka\u00e7 \u0130simle birlikte varl\u0131k fertlerinde tecelli eder ve b\u00f6ylece her bir \u015fey, Cenab-\u0131 Allah\u2019\u0131 te\u015fbih eder, O\u2019na hamdeder ve O\u2019nu bize tan\u0131t\u0131r, bir ma\u2019rifet-i \u0130l\u00e2h\u00ee kayna\u011f\u0131 olur. \u0130\u015fte, Hak Teal\u00e2\u2019n\u0131n bu tecellisine de Ehadiyet tecellisi denir.<\/p>\n O\u2019nun b\u00fct\u00fcn varl\u0131klar\u0131 yaratmas\u0131ndaki, ya\u015fatmas\u0131ndaki ve r\u0131zklar\u0131n\u0131 vermesindeki tecellisi bir V\u00e2hidiyet tecellisi ise, bir varl\u0131\u011fa husus\u00ee imdad\u0131, onun husus\u00ee duas\u0131na cevap vermesi, ona husus\u00ee yap\u0131s\u0131n\u0131, karakterini, mahiyet ve keyfiyetini vermesi, Ehadiyet tecellisidir. Bir di\u011fer a\u00e7\u0131dan, b\u00fct\u00fcn varl\u0131klara ayn\u0131 anda r\u0131zklar\u0131n\u0131 vermesi, b\u00fct\u00fcn canl\u0131lar\u0131 ayn\u0131 anda hayatta tutmas\u0131 Rezzakiyet ve Kayy\u00fbmiyet\u2019in V\u00e2hidiyet tecellisi veya Rezzakiyet ve Kayy\u00fbmiyet\u2019i i\u00e7ine alan Rahm\u00e2niyet tecellisi ise, tek bir varl\u0131\u011fa, bir ota, bir \u00e7i\u00e7e\u011fe, bir ar\u0131ya, bir yavruya husus\u00ee r\u0131z\u0131k vermesi ve bunlar\u0131 hayatta tutmas\u0131, ayn\u0131 iki \u0130simle veya ayn\u0131 iki \u0130sm\u2019in Ehadiyet tecellisi ya da Rah\u00eemiyet tecellisidir.<\/p>\n Kur an-\u0131 Kerim, Cenab-\u0131 Allah\u2019\u0131 tan\u0131t\u0131rken ak\u0131llar\u0131 V\u00e2hidiyet\u2019te bo\u011fmamak i\u00e7in O\u2019nun V\u00e2hidiyet tecellisini zikretti\u011fi yerde Ehadiyet tecellilerini de nazara verir. Mesel\u00e2, \u201cG\u00f6kleri ve yeri yaratt\u0131 ve karanl\u0131klar\u0131 ve n\u00fbru var k\u0131ld\u0131\u201d<\/strong>– azametli bir V\u00e2hidiyet tecellisinin ifadesi ise, \u201cAllah, sizi de, yapt\u0131klar\u0131n\u0131z\u0131 da yarat\u0131r!\u201d<\/strong>-bir Ehadiyet tecellisine i\u015faret buyurur. Yine, \u201cOnun K\u00fcrs\u00fcs\u00fc g\u00f6kleri ve yeri kaplam\u0131\u015ft\u0131r ve g\u00f6klerle yeri muhafaza etmek Ona a\u011f\u0131r gelmez\u201d<\/strong> yine bir V\u00e2hidiyet tecellisi ise, \u201cNerede bulunursan\u0131z bulunun O, sizinle beraberdir.\u201d<\/strong>, Ehadiyet tecellisi olarak dikkatimizi \u00e7eker.<\/p>\n Bir man\u00e2da Ehadiyet\u2019le \u00f6zde\u015f olan Rah\u00eemiyet tecellisi, bilhassa \u00c2hiret\u2019te m\u00fcminler i\u00e7in s\u00f6z konusu olacak ve her bir m\u00fc\u2019min, bu husus\u00ee tecelli ile \u0130l\u00e2h\u00ee af ve ma\u011ffirete nail k\u0131l\u0131n\u0131p, in\u015f\u00e2allah Cennete al\u0131nacakt\u0131r. Yoksa hi\u00e7 kimse, kendi amelleri ile Cennete giremez. Kur\u2019\u00e2n-\u0131 Kerim\u2019de Rah\u00eem isminin daha \u00e7ok \u011eaf\u00fbr ve Tevv\u00e2b isimleriyle birlikte gelmesi ve bu ismin ge\u00e7ti\u011fi hemen her yerde m\u00fc\u2019minlerin ma\u011ffiret ve onlara husus\u00ee yard\u0131m ve rahmetten s\u00f6zedilmesi bu a\u00e7\u0131dan \u00e7ok m\u00e2nidard\u0131r.<\/p>\n Hz. Yunus (a.s.), kavmine g\u00fccenerek, \u201cCenab-\u0131 Allah beni korur; r\u0131zk\u0131m\u0131 nerede olsa verir; O, bana kefildir.\u201d inanc\u0131 i\u00e7inde onlar\u0131 terk etti. Bir gemiye binmi\u015f, denizde giderken Cenab-\u0131 Allah (c.c.) gece vakti denize at\u0131lmas\u0131na h\u00fckmetti; bir sebeple at\u0131ld\u0131 ve b\u00fcy\u00fck bir bal\u0131k onu yuttu. Art\u0131k o anda o bal\u0131\u011f\u0131n karn\u0131ndan kurtulmas\u0131 i\u00e7in tutunabilece\u011fi hi\u00e7bir sebep yoktu. Gecenin karanl\u0131\u011f\u0131, denizin karanl\u0131\u011f\u0131, bal\u0131\u011f\u0131n karn\u0131n\u0131n karanl\u0131\u011f\u0131, b\u00fct\u00fcn\u00fcyle aleyhine ittifak etmi\u015fti. Bir ba\u015fka ifadeyle, V\u00e2hidiyet ve\/veya Rahm\u00e2niyet\u2019in kanunlar\u0131 i\u00e7inde tutunacak dal\u0131 kalmam\u0131\u015f, sebepler tamamen ortadan kalkm\u0131\u015ft\u0131. B\u00f6yle bir durumda onu ancak kudreti hem bal\u0131\u011fa, hem denize, hem de geceye ge\u00e7ecek biri kurtarabilirdi.<\/p>\n \u0130\u015fte bu halde iken, hayat\u0131nda daima Cenab-\u0131 Allah\u2019a te\u015fbihte bulunmu\u015f olan Hz. Yunus (a.s.), Allah\u2019a ve birli\u011fine olan inanc\u0131 i\u00e7inde O\u2019na y\u00f6neldi. Yani, b\u00fct\u00fcn sebeplerin ortadan kalkt\u0131\u011f\u0131 bir anda sebeplerin de yarat\u0131c\u0131s\u0131 olarak O\u2019na el a\u00e7t\u0131. B\u00fct\u00fcn boyutlar\u0131yla Tevhid, yani Cenab-\u0131 Allah\u2019\u0131n mutlak Birli\u011fi, Yaratan, Ya\u015fatan, R\u0131zkland\u0131ran, Kurtaran, \u015eifa Veren, Dualara \u0130cabet Edenin sadece O oldu\u011fu, i\u00e7indeki her bir \u015feyle birlikte b\u00fct\u00fcn k\u00e2inat\u0131n O\u2019nun kabza-i tasarrufunda bulundu\u011fu, Hz. Yunusa her bak\u0131mdan apa\u00e7\u0131k hale geldi. \u0130\u015fte bu kavray\u0131\u015f, iman, teslimiyet ve tevekk\u00fcl i\u00e7inde Hz. Allah\u2019a y\u00f6neldi. O\u2019nun Ehadiyeti\u2019ni daha bir kavrad\u0131; yani Tevhid n\u00fbru i\u00e7inde Ehadiyet s\u0131rr\u0131 g\u00f6nl\u00fcnde de inki\u015faf etti. Allah\u2019a y\u00f6neldi de, \u201cSenden ba\u015fka il\u00e2h yoktur. Sen, her t\u00fcrl\u00fc kusurdan, eksiklikten, e\u015fi-orta\u011f\u0131 bulunmaktan mutlak m\u00fcnezzehsin. Ben, ger\u00e7ekten kendine yaz\u0131k edenlerden oldum!\u201d<\/strong> diye yakard\u0131.<\/p>\n \u0130\u015fte, bu seviyede bir tevhid, Allah\u2019\u0131n mutlak Birli\u011fine b\u00f6yle bir inan\u00e7 ve teslimiyet i\u00e7inde O\u2019nun Ehadiyet\u2019i, sebepler \u00fcst\u00fc imdad\u0131, yard\u0131m\u0131 harekete ge\u00e7ti ve bu Ehadiyet tecellisiyle Hz. Allah (c.c.), kulu ve ras\u00fbl\u00fc olan Hz. Yunusu bal\u0131\u011f\u0131n karn\u0131ndan kurtard\u0131.<\/p>\n Cenab-\u0131 Allah\u2019\u0131n benzer Ehadiyet tecellilerine her zaman \u015fahit oluruz ve hemen herkes, hayat\u0131nda defalarca bunu ya\u015far. Zaten O\u2019na el kald\u0131r\u0131p dua etmek, O\u2019na sebepler \u00fcst\u00fc m\u00fcracaat etmek, O\u2019nun Ehadiyet tecellisine ba\u015fvurmak demektir. \u201c\u00d6lmeyen Allah \u00f6ld\u00fcrmez.\u201d; \u201c\u00c7\u0131kmayan candan \u00fcmit kesilmez\u201d; \u201cAllah\u2019tan \u00fcmit kesilmez.\u201d <\/strong>gibi halk aras\u0131nda me\u015fhur olan\u00a0 s\u00f6zler, Cenab-\u0131 Allah\u2019\u0131n n\u00fbr-u Tevhid i\u00e7inde tecelli ve inki\u015faf eden Ehadiyet tecellisine \u00e7ok\u00e7a \u015fahit olmu\u015flu\u011fun s\u00f6yletti\u011fi s\u00f6zlerdir.<\/p>\n Yukar\u0131da da temas edildi\u011fi \u00fczere, ak\u0131llar, kesret, yani k\u00e2inattaki s\u0131n\u0131rs\u0131z \u00e7okluk sebebiyle V\u00e2hidiyet i\u00e7inde bo\u011fulabilir. G\u00fcne\u015fi b\u00fct\u00fcn yery\u00fcz\u00fcndeki ve yery\u00fcz\u00fcnde bulunan her bir \u015feydeki tecellileriyle tan\u0131mak isteyen, i\u00e7indeki ve \u00fczerindeki her bir \u015fey d\u00e2hil olmak \u00fczere b\u00fct\u00fcn yery\u00fcz\u00fcn\u00fc gezip incelemesi gerekir. Bundan dolay\u0131, g\u00fcne\u015f, \u00f6zelliklerini en az\u0131ndan \u00f6zet ve yo\u011fun bir \u015fekilde kendinde ta\u015f\u0131yan yans\u0131malar\u0131yla bir cam par\u00e7ac\u0131\u011f\u0131n\u0131n ve bir su kabarc\u0131\u011f\u0131n\u0131n i\u00e7ine s\u0131\u011far; her bir cam par\u00e7ac\u0131\u011f\u0131 ve her bir su kabarc\u0131\u011f\u0131nda g\u00fcne\u015fin aksini g\u00f6r\u00fcr\u00fcz. G\u00f6kte tek bir g\u00fcne\u015f oldu\u011fu halde, g\u00fcne\u015f, s\u0131fatlar\u0131 olan \u0131s\u0131, \u0131\u015f\u0131k ve bir g\u00f6r\u00fc\u015fe g\u00f6re \u0131\u015f\u0131\u011f\u0131ndaki renklerle yery\u00fcz\u00fcn\u00fcn veya bir yar\u0131mk\u00fcrenin her taraf\u0131nda oldu\u011fu ayn\u0131 anda, yine \u0131s\u0131, \u0131\u015f\u0131k ve \u0131\u015f\u0131\u011f\u0131ndaki renklerle, renklerin bir k\u0131sm\u0131yla insan\u0131n g\u00f6zbebe\u011finde, bir \u00e7i\u00e7ekte, bir su damlac\u0131\u011f\u0131nda, bir cam par\u00e7ac\u0131\u011f\u0131ndad\u0131r. Dolay\u0131s\u0131yla, bir su kabarc\u0131\u011f\u0131 ve cam par\u00e7ac\u0131\u011f\u0131 gibi her bir nesne, g\u00fcne\u015fe taht olarak g\u00fcne\u015fi tan\u0131t\u0131r ve g\u00fcne\u015fin varl\u0131\u011f\u0131yla birlikte birli\u011fine \u015fahitlikte bulunur; g\u00fcne\u015ften ba\u015fka g\u00fcne\u015f olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Yani, g\u00fcne\u015fin her bir varl\u0131ktaki ehad\u00ee tecellisi, onun tek bir g\u00fcne\u015f oldu\u011funa, orta\u011f\u0131 ba\u015fka g\u00fcne\u015fler bulunmad\u0131\u011f\u0131na \u015fahittir.<\/p>\n Bunun gibi, Cenab-\u0131 Allah (c.c.), b\u00fct\u00fcn k\u00e2inat veya varl\u0131ktaki V\u00e2hid\u00ee tecellilerinin yan\u0131s\u0131ra, O\u2019nun her bir varl\u0131ktaki Ehad\u00ee tecellileri de, O\u2019nun varl\u0131\u011f\u0131yla birlikte mutlak Birli\u011fine ve her t\u00fcrl\u00fc \u015firkten mutlak m\u00fcnezzeh bulundu\u011funa tecelliler say\u0131s\u0131nca delildir. Ehadiyet tecellileri, \u00e7oklukta birli\u011fe i\u015faret eder; mesel\u00e2, insan v\u00fccudunda y\u00fcz trilyon civar\u0131ndaki h\u00fccreyi tek bir v\u00fccut yapan, bir arada tutan, ayn\u0131 istikamette \u00e7al\u0131\u015ft\u0131ran, yani, say\u0131s\u0131z \u00e7oklu\u011fa birlik giydiren hayat, bir Ehadiyet tecellisidir. Dolay\u0131s\u0131yla, Ehadiyet tecellileri, b\u00fct\u00fcn \u015firk \u00e7e\u015fitlerini kesip atar; her bir \u015feyde Cenab-\u0131 Allah\u2019\u0131 mutlak Birli\u011fi ve her bir varl\u0131k \u00fczerindeki mutlak hakimiyet ve tasarrufuyla ilan eder. \u00eehl\u00e2s S\u00fbresi, Ehadiyet\u2019i en kestirme, en k\u0131sa, en yo\u011fun, fakat bu yo\u011funlu\u011fu i\u00e7inde belki en kapsaml\u0131 g\u00f6steren s\u00fbredir.<\/p>\n S\u00fbre, \u201cDe: O\u2019dur, O Allah\u2019t\u0131r; (Allah), Ehad’dir\u201d<\/strong> diyerek, ta ba\u015ftan Cenab-\u0131 Allah\u2019\u0131n mutlak Birli\u011fi\u2019ni, O\u2019nun sadece O oldu\u011funu ve O\u2019ndan ba\u015fka O bulunmad\u0131\u011f\u0131n\u0131 ilan eder. Yani, O, O\u2019dur, Allah\u2019t\u0131r; Allah, ancak O\u2019dur; ancak O olan, Allah olabilir. O, hi\u00e7bir \u015feye benzemeyendir, yaln\u0131zca Kendisi oland\u0131r; hi\u00e7bir \u015fey O\u2019nun gibi de\u011fildir. S\u00fbre\u2019nin ba\u015f\u0131ndaki sadece bu ilk c\u00fcmle veya \u00e2yet, en yo\u011fun bir ifadeyle Cenab-\u0131 Allah\u2019\u0131 tan\u0131tmakta, b\u00fct\u00fcn \u015firk \u00e7e\u015fitlerini ve O\u2019nunla ilgili akla gelebilecek her t\u00fcrl\u00fc yanl\u0131\u015f d\u00fc\u015f\u00fcnceyi mahk\u00fbm edip, O\u2019na \u015fekil, z\u0131t, benzer, cisim gibi \u015feyler atfetmenin kesin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. Bu \u00e2yet, Cen\u00e2b-\u0131 Hakk\u2019\u0131 ortaklar\u0131 bulunmaktan, kusurdan, noksanl\u0131ktan, zul\u00fcmden, aczden, merhametsizlikten, ihtiya\u00e7tan, aldatmaktan, kem\u00e2l, cemal ve cel\u00e2line muhalif her \u015feyden tenzih eder. Dolay\u0131s\u0131yla \u00e2yet, S\u00fcbh\u00e2ne\u2019llah\u2019\u0131n b\u00fct\u00fcn man\u00e2s\u0131n\u0131 i\u00e7ine alan en yo\u011fun, ayn\u0131 zamanda en \u015f\u00fcmull\u00fc te\u015fbih, tenzih ifadesidir.<\/p>\n S\u00fbre\u2019deki ikinci \u00e2yet, \u00fc\u00e7\u00fcnc\u00fc \u201cAllah, Samed\u2019dir\u201d<\/strong> c\u00fcmlesi, \u201cAllah\u2019tan ba\u015fka Rabb (Yaratan, Besleyen, B\u00fcy\u00fcten, Hayatta Tutan, Hayattan Alan, Y\u00f6nlendiren, Hidayet Eden, Renk ve \u015eekil Veren…) yoktur;\u201d<\/strong> yine \u201cK\u00e2inat\u0131 b\u00fct\u00fcn par\u00e7alar\u0131yla, i\u00e7indeki her bir \u015feyle ayakta tutan, bekas\u0131n\u0131 sa\u011flayan sadece Allah\u2019t\u0131r.\u201d<\/strong> man\u00e2lar\u0131yla yine bir te\u015fbih ve tenzih ifade eder.<\/p>\n D\u00f6rd\u00fcnc\u00fc c\u00fcmle olan \u201cDo\u011furmam\u0131\u015ft\u0131r\u201d<\/strong> ifadesinde tevhid-i Cel\u00e2l\u00ee vard\u0131r ve bu ifade, \u015firkin b\u00fct\u00fcn t\u00fcrlerini reddeder, k\u00fcfr\u00fc k\u00f6k\u00fcnden keser. Yani, \u201cYarat\u0131lm\u0131\u015flara benzerli\u011fi bulunan, de\u011fi\u015fen, \u00e7o\u011falan, b\u00f6l\u00fcnen, par\u00e7alardan olu\u015fan, kendinden bir \u015fey eksilen hi\u00e7bir \u015fey Rabb, il\u00e2h, Yarat\u0131c\u0131… olamaz.\u201d<\/strong> demektir. Bu man\u00e2s\u0131yla \u00e2yet, Allah\u2019\u0131n -h\u00e2\u015f\u00e2- o\u011flu, o\u011fullar\u0131 veya k\u0131zlar\u0131 bulundu\u011fu, meleklerin -h\u00e2\u015f\u00e2- Allah\u2019\u0131n k\u0131zlar\u0131, Hz. \u0130sa, Hz. \u00dczeyir ve\/veya daha ba\u015fkalar\u0131n\u0131n -h\u00e2\u015f\u00e2- Allah\u2019\u0131n o\u011flu oldu\u011fu gibi insanl\u0131\u011f\u0131n \u00e7o\u011funu en b\u00fcy\u00fck g\u00fcnaha atan inan\u00e7lar\u0131 temelinden reddeder.<\/p>\n Be\u015finci c\u00fcmle \u201cDo\u011frulmam\u0131\u015ft\u0131r.\u201d<\/strong> man\u00e2s\u0131yla tevhid-i Sermed\u00ee\u2019ye i\u015farette bulunur. Yani, \u201cVarl\u0131\u011f\u0131 kendinden ve ezel\u00ee, kendi kendine ezelden ebede var olmayan; varl\u0131\u011f\u0131 ba\u015fkas\u0131na muhta\u00e7, zaman ve mek\u00e2nla s\u0131n\u0131rl\u0131 bulunan; bir k\u00f6kten t\u00fcreyen veya bir as\u0131ldan \u00e7\u0131kan; sonradan olan ve dolay\u0131s\u0131yla ebed\u00ee olmas\u0131 da m\u00fcmk\u00fcn bulunmayan hi\u00e7bir \u015fey, hi\u00e7bir varl\u0131k \u0130l\u00e2h, Rabb, Yaratan, Ya\u015fatan vb. olamaz.\u201d<\/strong> demektir. Ayet veya S\u00fbre\u2019nin bu be\u015finci c\u00fcmlesi, Hz. \u0130sa (a.s.), Hz. \u00dczeyr (a.s.), melekler veya daha ba\u015fka varl\u0131klar i\u00e7in asla il\u00e2hl\u0131\u011f\u0131n, rabbl\u0131\u011f\u0131n s\u00f6z konusu olmayaca\u011f\u0131n\u0131, sebeplere, tabiata, g\u00f6k cisimlerine, putlara, k\u0131saca varl\u0131\u011f\u0131 ba\u015fkas\u0131na muhta\u00e7, zaman ve mek\u00e2nla s\u0131n\u0131rl\u0131, bir temelden t\u00fcreyen hi\u00e7bir \u015feye \u0130l\u00e2h, Rabb, Yaratan, Melik vb. olarak ibadet edilemeyece\u011fini kesinlikle ilan eder.<\/p>\n S\u00fbre\u2019nin alt\u0131nc\u0131 c\u00fcmlesi olan \u201cAsla O\u2019na denk hi\u00e7bir \u015fey yoktur.\u201d<\/strong> \u00e2yeti, O\u2019nun, Z\u00e2t\u0131\u2019nda, S\u0131fatlar\u0131\u2019nda, \u0130simleri\u2019nde, Fiilleri\u2019nde hi\u00e7bir denginin, benzerinin, z\u0131tt\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131, olamayaca\u011f\u0131n\u0131 iland\u0131r. K\u0131saca, bu \u00e2yet, k\u0131sal\u0131\u011f\u0131 i\u00e7inde en kapsaml\u0131 olarak b\u00fct\u00fcn boyutlanyla Tevhid\u2019i ilan eder.<\/p>\n Netice olarak, \u0130hl\u00e2s S\u00fbresi\u2019ndeki b\u00fct\u00fcn bu man\u00e2lar, \u015firki, Cenab-\u0131 Allah hakk\u0131ndaki her t\u00fcrl\u00fc yanl\u0131\u015f d\u00fc\u015f\u00fcnce ve inanc\u0131 reddeden ve k\u00f6k\u00fcnden kesip atan Ehadiyet\u2019in ifadesidir.<\/strong><\/p>\n Ali \u00dcnal\u2019\u0131n \u201cRisale-i Nur\u2019da K\u00fclli Kaideler\u201d adl\u0131 kitaptan al\u0131nm\u0131\u015ft\u0131r.<\/strong><\/p>\n