Birinci b\u00f6l\u00fcm, Giri\u015f Makalesi ile Farkl\u0131 Y\u00f6nleriyle Kader dokuz alt ba\u015fl\u0131kta incelenmi\u015ftir.<\/p>\n
\u0130kinci B\u00f6l\u00fcm, Kaza \u2013 Kader M\u00fcnasebetleri d\u00f6rt alt ba\u015fl\u0131ktan meydana gelmi\u015ftir.<\/p>\n
\u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm, Kaza \u2013 Kader ve \u0130rade \u0130li\u015fkisi iki b\u00f6l\u00fcmde ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n
D\u00f6rd\u00fcnc\u00fc B\u00f6l\u00fcm ise, Kader ile ilgili dokuz soru ve cevab\u0131n\u0131 ihtiva etmektedir.<\/p>\n
Takdim<\/strong><\/p>\n Kitab\u0131n takdimi, Safvet Senih taraf\u0131ndan yap\u0131lm\u0131\u015f olup bu takdimde :<\/p>\n Kaderin kaygan zemin kabul edildi\u011fi i\u00e7in uleman\u0131n teferruata girmedi\u011fini,<\/p>\n Kitab\u0131n m\u00fcellifin sorulu cevapl\u0131 sohbetlerinden derlendi\u011fini,<\/p>\n O zamanlarda \u00fcretilen \u015f\u00fcphelere eldeki eserlerin \u00e7are olamad\u0131\u011f\u0131n\u0131, bu sohbetlerin ve bu kitab\u0131n o zamanki ihtiyaca tam \u00e7are oldu\u011fu ifade edilmi\u015ftir.<\/p>\n Giri\u015fte kaderin tarifi, manas\u0131, iman\u0131n bir r\u00fckn\u00fc oldu\u011fu ifade edilip bu kitapta c\u00fcz-i ihtiyar\u00ee ile ilgili sorulara cevap verilece\u011fi vurgulan\u0131yor ve Kader \u015f\u00f6yle tarif ediliyor: Kader, sonsuz ilme sahip, ge\u00e7mi\u015f, h\u00e2l ve gelece\u011fi bir nokta gibi g\u00f6r\u00fcp bilen ve esasen Kendisi i\u00e7in ge\u00e7mi\u015f, h\u00e2l ve gelecek diye hi\u00e7bir \u015fey mevzuubahis olmayan Cen\u00e2b-\u0131 Hakk\u2019\u0131n mikro\u00e2lemden makro \u00e2leme, zerrelerdensistemlere ve gelecekteki b\u00fct\u00fcn hayat\u0131yla normo \u00e2leminsana kadar en k\u00fc\u00e7\u00fckten en b\u00fcy\u00fc\u011fe, b\u00fct\u00fcn k\u00e2inat\u0131 ilm\u00ee planda, ilm\u00ee v\u00fccudlar\u0131yla planlay\u0131p programlamas\u0131, tayin, tesbit, tasnif, takdir etmesi ve b\u00fct\u00fcn bunlar\u0131 tasar\u0131 ve ilm\u00ee plandan al\u0131p, irade, kudret ve me\u015f\u00eeet plan\u0131na ge\u00e7irmesi, haric\u00ee ve varl\u0131k \u00e2leminde g\u00f6stermesi ad\u0131na olup bitecek her \u015feyi daha olmadan evvelKitab-\u0131 M\u00fcb\u00een\u2019de tesbit ve takdir etmesidir.<\/p>\n Giri\u015ften sonra, Farkl\u0131 Y\u00f6nleriyle Kader ba\u015fl\u0131\u011f\u0131 alt\u0131nda dokuz mesele ele al\u0131nmaktad\u0131r.<\/p>\n Kader, kelime olarak, \u00f6l\u00e7me, takdir etme, bi\u00e7ime koyma ve \u015fekillendirme gibim\u00e2n\u00e2lara gelir. Arap\u00e7ada \u0642\u064e\u062f\u064e\u0631\u064e (Ka-de-ra), takdir etti, hisselere ay\u0131rd\u0131 ve herkese pay\u0131n\u0131 b\u00f6l\u00fc\u015ft\u00fcrd\u00fc m\u00e2n\u00e2s\u0131na gelirken bir de ayn\u0131 kelimenin,\u201cg\u00fc\u00e7 yetirdi, muktedir oldu\u201d gibi m\u00e2n\u00e2lar\u0131 vard\u0131r. Kelime \u201cTef\u2019il\u201dbab\u0131na nakledilince \u0642\u064e\u062f\u064e\u0651\u0631\u064e (Kad-de-ra) olur ki o zaman m\u00e2n\u00e2s\u0131 \u201ch\u00fckmetti, h\u00fckm\u00fcn\u00fc ge\u00e7irdi ve kazada bulundu\u201d \u015feklinde olur. \u0130\u015fte kelimenin bu l\u00fcgat manas\u0131ndan \u00e7\u0131k\u0131\u015f yaparak \u201cKader\u201de \u0131st\u0131lah olarak \u015f\u00f6yle bir tarif getirilebilir:<\/p>\n \u201cKader, Allah\u2019\u0131n (celle cel\u00e2luhu) kaza olarak takdir ve h\u00fckmetti\u011fi \u015feydir.\u201d<\/p>\n A\u015fa\u011f\u0131da kaydetti\u011fimiz \u00e2yet-i kerimeler de bu tarifi teyit eder mahiyettedir:<\/p>\n \u0648\u064e\u0644\u0627\u064e \u0631\u064e\u0637\u0652\u0628\u064d \u0648\u064e\u0644\u0627\u064e \u064a\u064e\u0627\u0628\u0650\u0633\u064d \u0627\u0650\u0644\u0627\u064e\u0651 \u0641\u0650\u064a \u0643\u0650\u062a\u064e\u0627\u0628\u064d \u0645\u064f\u0628\u0650\u064a\u0646\u064d<\/p>\n Ya\u015f kuru ne varsa hepsi \u201cKitab-\u0131 M\u00fcb\u00een\u201ddedir.\u201d<\/p>\n \u0648\u064e\u0645\u064e\u0627 \u0645\u0650\u0646\u0652 \u063a\u064e\u0627\u0626\u0650\u0628\u064e\u0629\u064d \u0641\u0650\u064a \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0621\u0650 \u0648\u064e\u0627\u0652\u0644\u0623\u064e\u0631\u0652\u0636\u0650 \u0625\u0650\u0644\u0627\u064e\u0651 \u0641\u0650\u064a \u0643\u0650\u062a\u064e\u0627\u0628\u064d \u0645\u064f\u0628\u0650\u064a\u0646\u064d<\/p>\n \u201cG\u00f6kte ve yerde, g\u00f6r\u00fclmeyen her \u015fey \u015f\u00fcphesiz Kitab-\u0131 M\u00fcb\u00een\u2019dedir.\u201d<\/p>\n \u0648\u064e\u0643\u064f\u0644\u064e\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u0623\u064e\u062d\u0652\u0635\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064f \u0641\u0650\u064a \u0625\u0650\u0645\u064e\u0627\u0645\u064d \u0645\u064f\u0628\u0650\u064a\u0646\u064d<\/p>\n \u201cHer \u015feyi apa\u00e7\u0131k bir kitapta saym\u0131\u015f\u0131zd\u0131r.\u201d<\/p>\n Kaza ile kader bir y\u00f6n\u00fcyle ayn\u0131d\u0131r. Di\u011fer ma\u2019n\u00e2da ise, kader, Allah (cc)\u2019\u0131n takdiri, kaz\u00e2 ise, bu takdiri infaz ve yap\u0131lacak \u015feyi eda etmesi ve h\u00fckm\u00fc yerine getirmesi demektir. Kader, insan\u0131n kesbiyle Allah (cc)\u2019\u0131n yaratmas\u0131n\u0131n muk\u00e2renet ve beraberli\u011fidir. Yani insan, bir i\u015fe m\u00fcb\u00e2\u015feret edip, iradesiyle o i\u015fin i\u00e7inde bulunur ve Allah (cc) dilerse o i\u015fi yarat\u0131r. \u0130\u015fte kader, ezel\u00ee ve sonsuz ilmiyle e\u015fy\u00e2y\u0131 olmadan evvel bilen Allah (cc)\u2019\u0131n yine olacaklar\u0131 daha olmadan evvel tesbit buyurmas\u0131d\u0131r.<\/p>\n Demek oluyor ki, kaderi, ilm-i ilahinin bir \u00fcnvan\u0131 olmas\u0131n\u0131 nazara alarak, sadece bundan ibaret saymak do\u011fru de\u011fildir. Saha olarak kader, Cen\u00e2b-\u0131 Hakk\u2019\u0131n ilmi ile tayin ve takdiri demek ise de, fakat ayn\u0131 zamanda o, Cenab-\u0131 Hakk\u2019\u0131n Sem\u2019i, Basar\u2019\u0131, \u0130rade ve Me\u015fiet\u2019i de demektir.<\/p>\n Kainatta Hakim Olan Cebr\u00ee Kader<\/strong><\/p>\n Burada kaderin sadece insanlarla s\u0131n\u0131rl\u0131 olmay\u0131p mikro alemden makro aleme kadar b\u00fct\u00fcn k\u00e2inat\u0131 ku\u015fatt\u0131\u011f\u0131 anlat\u0131lmaktad\u0131r.<\/p>\n \u015e\u00f6yleki:K\u00e2inatta, kader, pl\u00e2n, program, \u00f6l\u00e7\u00fc ve denge h\u00e2-kimdir.Nitekim ayet-i kerimede<\/p>\n \u0648\u064e\u0643\u064f\u0644\u064f\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u0639\u0650\u0646\u0652\u062f\u064e\u0647\u064f \u0628\u0650\u0645\u0650\u0642\u0652\u062f\u064e\u0627\u0631 \u064d<\/p>\n O\u2019nun kat\u0131nda her\u015fey bir \u00f6l\u00e7\u00fcye g\u00f6redir. (Ra\u2019d, 13\/8-10).<\/p>\n \u0648\u064e\u0625\u0650\u0646\u0652 \u0645\u0650\u0646\u0652 \u0634\u064e\u064a\u0652\u0621\u064d \u0625\u0650\u0644\u0627\u064e\u0651 \u0639\u0650\u0646\u0652\u062f\u064e\u0646\u064e\u0627 \u062e\u064e\u0632\u064e\u0627\u0626\u0650\u0646\u064f\u0647\u064f \u0648\u064e\u0645\u064e\u0627 \u0646\u064f\u0646\u064e\u0632\u0650\u0651\u0644\u064f\u0647\u064f \u0625\u0650\u0644\u0627\u064e\u0651 \u0628\u0650\u0642\u064e\u062f\u064e\u0631\u064d \u0645\u064e\u0639\u0652\u0644\u064f\u0648\u0645\u064d<\/p>\n \u201cHazinesi bizim kat\u0131m\u0131zda olmayan hi\u00e7bir\u015fey yoktur. Biz onu ancak belli bir takdire g\u00f6re indiririz\u201d (Hicr, 15\/21).<\/p>\n \u00c2yetleri bize, pl\u00e2n, program, \u00f6l\u00e7\u00fc ve dengeyi anlatmaktad\u0131r.<\/p>\n K\u00e2inatta \u00f6yle \u015f\u00e2mil ve geni\u015f dairede bir kader vard\u0131r ki, onun d\u0131\u015f\u0131nda hi\u00e7bir\u015fey tasavvur edilemez. K\u00e2inat\u0131 yaratan Allah (cc), \u00e7ekirde\u011fin \u00e7atlamas\u0131ndan bahara, insan\u0131n do\u011fu\u015fundan y\u0131ld\u0131z ve galaksilerin do\u011fu\u015funa kadar her \u015feyde muh\u00eet ilmiyle bir pl\u00e2n ve program tesbit buyurmu\u015f ve bir kader tayin etmi\u015ftir ki, d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndaki ilim adamlar\u0131 ve ara\u015ft\u0131rmac\u0131lar, y\u00fczbinlere ula\u015fan eserleriyle bu nizam, bu ahenk ve bu takdire terc\u00fcman olmaya \u00e7al\u0131\u015fmaktad\u0131rlar.<\/p>\n \u00c7ekirdek ve tohumlar kader y\u00fckl\u00fc sanduk\u00e7alard\u0131r. Ge\u00e7irece\u011fi her bir safha ve a\u011fac\u0131n b\u00fct\u00fcn hayat\u0131 \u00e7ekirdekte kaydedilmi\u015ftir.<\/p>\n Meseleyi isterseniz bu kadar k\u00fc\u00e7\u00fck dairede ele al\u0131n, isterseniz y\u0131ld\u0131zlar ve galaksiler \u00e7ap\u0131nda de\u011ferlendirin; her yerde en hassas \u00f6l\u00e7\u00fclerle \u00f6l\u00e7\u00fclm\u00fc\u015f bir denge ve \u00f6l\u00e7\u00fc g\u00f6receksiniz.<\/p>\n Ba\u015ftan buraya kadar s\u00f6ylediklerimiz cebr\u00ee kader ile al\u00e2kal\u0131d\u0131r. Yani insan iradesinin s\u00f6z konusu olmad\u0131\u011f\u0131, k\u00e2inat\u0131n umumunda car\u00ee olan kaderdir. Bu kader \u00e2lem\u015f\u00fcmuld\u00fcr. Orada insan\u0131n iradesi asla nazara al\u0131nmaz.<\/p>\n Kader Vicdan\u00ee Bir Meseledir<\/strong><\/p>\n Bu b\u00f6l\u00fcmde kaderin ilm\u00ee delillerle isbat edilemeyip vicdanla kabul edilece\u011fi ifade edilmektedir.<\/p>\n Ezc\u00fcmle, Cen\u00e2b-\u0131 Hakk\u2019\u0131n varl\u0131\u011f\u0131n\u0131, Peygamberimiz (sav)\u2019in peygamber olu\u015funu \u00e7e\u015fitli ilm\u00ee delillerle isbat etmek m\u00fcmk\u00fcnd\u00fcr. Hatta \u00f6ld\u00fckten sonra dirilme meselesini dahi ilm\u00ee delillerle isbat edebiliriz. Fakat kader \u00f6yle de\u011fildir. O h\u00e2l\u00ee ve vicd\u00e2n\u00ee bir meseledir. \u0130lm\u00ee ve nazar\u00ee de\u011fildir.<\/p>\n \u0130nsan kadere, \u00eem\u00e2ndaki derecesine g\u00f6re inan\u0131r ve kader meselesini kendi istiab ve kapasitesi \u00f6l\u00e7\u00fcs\u00fcnde kabullenir, idrak eder.<\/p>\n Kader \u0130nanc\u0131n\u0131n Getirdikleri<\/strong><\/p>\n Bu k\u0131s\u0131mda ise kader ve irade-i c\u00fcz\u2019iyyenin insana kazand\u0131rd\u0131klar\u0131 anlat\u0131lmak \u00fczere deniyor ki;<\/p>\n (Kulun her\u015feyin yarat\u0131l\u0131\u015f\u0131n\u0131 Allaha vere vere)<\/p>\n neticede teklif ve mes\u2019\u00fbliyet ortadan kalkmas\u0131n diye irade devreye girer. \u0130nsana \u201cSen mes\u2019uls\u00fcn\u201d der, ona mes\u2019\u00fbliyetini hat\u0131rlat\u0131r. Yap\u0131lan g\u00fczel i\u015fler kar\u015f\u0131s\u0131nda gurura d\u00fc\u015fmemek i\u00e7in de kader devreye girer. \u201cMa\u011frur olma yapan sen de\u011filsin!\u201d diyerek insan\u0131 gurura d\u00fc\u015fmekten kurtar\u0131r. B\u00f6ylece insan dengeyi kurar.. ve b\u00f6yle ya\u015fad\u0131\u011f\u0131 m\u00fcddet\u00e7e de hep dengeli kalabilir.<\/p>\n \u0130nsan kendisinden sad\u0131r olan g\u00fczellikleri sahiplenemez. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn o g\u00fczellikler Cen\u00e2b-\u0131 Hakk\u2019\u0131n pl\u00e2n\u0131d\u0131r. Aksi halde, gizli bir \u015firk i\u00e7ine girilmi\u015f olunur. \u00c7\u00fcnk\u00fc g\u00fczellikleri veren do\u011frudan do\u011fruya Allah\u2019t\u0131r.<\/p>\n K\u00f6t\u00fcl\u00fc\u011f\u00fc isteyen ise nefistir. \u00d6yleyse k\u00f6t\u00fcl\u00fc\u011fe ait mes\u2019\u00fbliyet tamamen nefse aittir. \u0130\u015fte \u00e2yet, bu iki ana esas\u0131 birle\u015ftirir ve<\/p>\n \u0645\u064e\u0627 \u0623\u064e\u0635\u064e\u0627\u0628\u064e\u0643\u064e \u0645\u0650\u0646\u0652 \u062d\u064e\u0633\u064e\u0646\u064e\u0629\u064d \u0641\u064e\u0645\u0650\u0646\u064e \u0627\u0644\u0644\u0647\u0650 \u0648\u064e\u0645\u064e\u0627 \u0623\u064e\u0635\u064e\u0627\u0628\u064e\u0643\u064e \u0645\u0650\u0646\u0652 \u0633\u064e\u064a\u0650\u0651\u0626\u064e\u0629\u064d \u0641\u064e\u0645\u0650\u0646\u0652 \u0646\u064e\u0641\u0652\u0633\u0650\u0643\u064e<\/p>\n \u201cSana gelen her iyilik Allah\u2019tand\u0131r, her k\u00f6t\u00fcl\u00fck de nefsindendir\u201d (Nisa, 4\/79) buyurur.<\/p>\n G\u00fczellik ad\u0131na ne varsa hepsi Cen\u00e2b-\u0131 Hakk\u2019\u0131n sana ihsan\u0131d\u0131r. \u0130hsan ise \u015f\u00fck\u00fcr ve mahviyet ister. G\u00fcnahlara gelince, onlar\u0131n yarat\u0131lmas\u0131nda senin c\u00fcz\u2019\u00ee ihtiyar\u0131n bir \u015fart\u0131 \u00e2didir. \u00d6yle ise mes\u2019\u00fbliyet senin nefsine aittir. Zira sen neye meyletmi\u015f, ne yapmay\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015f veya meylinde nas\u0131l tasarruf yapm\u0131\u015fsan Cen\u00e2b-\u0131 Hakk da onu yaratm\u0131\u015ft\u0131r. Ancak b\u00fct\u00fcn bu anlatt\u0131klar\u0131m\u0131z da yine h\u00e2l ve vicdanla anla\u015f\u0131lacak hususlardand\u0131r. Yani, i\u00e7inden ge\u00e7en meyile veya meyildeki tasarrufa tek \u015fahid vard\u0131r; o da vicdand\u0131r. Cen\u00e2b-\u0131 Hakk, kendi ilmine ve kendi bildi\u011fine senin vicdan\u0131n\u0131 \u015f\u00e2hid tutmu\u015ftur.<\/p>\n M\u00fcbted\u00ee, yani i\u015fin daha ba\u015f\u0131nda olan bir insan da kadere inan\u0131r, ama o, maziye ve ba\u015fa gelen musibetlere kader a\u00e7\u0131s\u0131ndan bakar ve binlerce bel\u00e2 u musibetle \u00e7epe-\u00e7evre ku\u015fat\u0131lm\u0131\u015f oldu\u011fu bir heng\u00e2mda, \u201cCen\u00e2b-\u0131 Hakk\u2019\u0131n benim hakk\u0131mdaki takdiri budur\u201d der ve \u00fcmitsizli\u011fe d\u00fc\u015fmekten kurtulur. \u0130stikb\u00e2l ve ma\u2018siyete bakarken de irade a\u00e7\u0131s\u0131ndan bakar. \u201cNas\u0131l olsa elde edece\u011fim her\u015fey kaderimde varsa olacakt\u0131r\u201d deyip tembel tembel oturamaz veya niyetlendi\u011fi g\u00fcnaha kar\u015f\u0131 kaderi, kendisi i\u00e7in bir teselli vas\u0131tas\u0131 olarak kullanamaz.<\/p>\n Kader \u0130le \u0130r\u00e2de Birbirine Z\u0131t De\u011fildir<\/strong><\/p>\n Bu b\u00f6l\u00fcmde isminden de anla\u015f\u0131laca\u011f\u0131 gibi kader ve irade-i c\u00fcz\u2019iyyenin birbirine z\u0131t olmad\u0131\u011f\u0131 anlat\u0131lmaktad\u0131r.<\/p>\n Esas itibariyle, insan ir\u00e2desiyle kader aras\u0131nda bir z\u0131ddiyet ve m\u00fcn\u00e2f\u00e2t yoktur. \u0130nsan ir\u00e2desiyle kader, omuz omuzad\u0131r. \u0130nsanlar i\u015fledikleri sevaplarla cennete, g\u00fcnahlarla da cehenneme gitmeleri bir vak\u2019a ise, bunlar\u0131n kader dilinde, Cen\u00e2b-\u0131 Hakk taraf\u0131ndan tasdik edilmesi, bir bak\u0131ma ir\u00e2delerinin te\u2019yid edilmesidir. Demek insanda, onu hayra, sevaba ve cennete sevkeden veya tamamen tersine, k\u00f6t\u00fcye, g\u00fcnaha ve cehenneme yuvarlanmas\u0131na sebep olan bir g\u00fc\u00e7 var ki, takdire esas te\u015fkil ediyor. \u0130\u015fte bu g\u00fc\u00e7 ir\u00e2dedir. Ve bu ir\u00e2denin var olmas\u0131 Allah\u2019\u0131n takdirine m\u00e2ni de\u011fildir.<\/p>\n Esasen b\u00fct\u00fcn fiillerimiz i\u00e7in de b\u00f6yle d\u00fc\u015f\u00fcnebiliriz. Mesel\u00e2, elimizi kald\u0131rmak istedi\u011fimizde, fizik\u00ee bir \u00e2r\u0131za s\u00f6z konusu de\u011filse, elimizi kald\u0131rabilir; konu\u015fmak istedi\u011fimizde de konu\u015fabiliriz. Bu fiilleri i\u015flemeye muktedir olu\u015fumuz bize bir\u015feyi, yani bizde bir ir\u00e2denin olu\u015funu isbat eder. \u0130ster buna ir\u00e2de, ister c\u00fcz\u2019-i ihtiyar\u00ee, isterse me\u015f\u00eeet veya dileme deyin, netice de\u011fi\u015fmeyecektir. Mahiyetini bilmedi\u011fimiz bu \u015feyin varl\u0131\u011f\u0131 her t\u00fcrl\u00fc isbat gayretinin \u00fcst\u00fcnde, g\u00fcn gibi ay\u00e2nd\u0131r.<\/p>\n \u0130l\u00e2h\u00ee takdirin ma\u2019n\u00e2s\u0131na gelince; sanki Cen\u00e2b-\u0131 Hakk, insana \u015f\u00f6yle demektedir: \u201cBen, \u015fu zamanda, iradeni \u015fu istikamette kullanaca\u011f\u0131n\u0131 biliyorum. Onun i\u00e7in de senin hakk\u0131nda bu i\u015fi o \u015fekilde takdir buyuruyorum.\u201d \u0130\u015fte bu, iradeyi te\u2019yid etmek demektir.<\/p>\n Evet, e\u015fyay\u0131 yaratan Allah\u2019t\u0131r. Ancak insan iradesinin s\u00f6z konusu oldu\u011fu yerde, yap\u0131lan takdirde, insan iradesinin hangi tarafa sarfedilece\u011fi Cen\u00e2b-\u0131 Hakk taraf\u0131ndan bilinmekte ve takdir ona g\u00f6re yap\u0131lmaktad\u0131r. \u00d6yle ise kader, insan iradesini te\u2019yid ediyor, ibtal etmiyor. Yani, bir bak\u0131ma kader, insan iradesini de i\u00e7ine al\u0131p ku\u015fat\u0131yor, ihata ediyor. Bu ise iradeyi te\u2019yid etmek demektir; ibtal etmek, nefyetmek de\u011fildir\u2026<\/p>\n Kader \u0130lim Nev\u2019indendir<\/strong><\/p>\n Bu b\u00f6l\u00fcmde ise Cebriyyenin iddia etti\u011fi gibi, bir cebrin bir zorlaman\u0131n olmad\u0131\u011f\u0131 izah edilmektedir.<\/p>\n \u015e\u00f6yle ki;Kader ilim nev\u2019indendir. \u0130lim ise daima ma\u2019l\u00fbma t\u00e2bidir. Yani bir\u015fey nas\u0131lsa ve nas\u0131l olacaksa \u00f6yle bilinir. Yoksa, ma\u2019l\u00fbm ilme t\u00e2bi de\u011fildir. Durum b\u00f6yle olunca, bizim ne yapaca\u011f\u0131m\u0131z\u0131, iradelerimizi nas\u0131l kullanaca\u011f\u0131m\u0131z\u0131 Cen\u00e2b-\u0131 Hakk biliyor ve takdirini de bildi\u011fi istikamette yap\u0131yor. O\u2019nun ilmi muhittir, her\u015feyi ku\u015fatm\u0131\u015ft\u0131r.<\/p>\n Bir tren d\u00fc\u015f\u00fcnelim. Bu trenin iki istasyon aras\u0131nda katedece\u011fi mesafe, zamanlama a\u00e7\u0131s\u0131ndan bellidir. \u0130nce hesaplarla hesaplanm\u0131\u015f bu netice, trenin hareketinden \u00e7ok \u00f6nce bilinir ve bazen de bu ma\u2019l\u00fbmat matb\u00fb h\u00e2le getirilir. \u0130\u015fte bu bilinen netice bir pl\u00e2n ve projedir. Mes\u2019eleyi, mevz\u00fbmuza te\u015fmil ve k\u0131yas edecek olursak biz buna \u201cKader\u201d deriz. \u015eu kadar var ki, elimizdeki bu ma\u2019l\u00fbmat ve kader, treni harekete ge\u00e7iren cebr\u00ee bir g\u00fc\u00e7 de\u011fildir. Yani tren bu pl\u00e2n ve projeden dolay\u0131, denilen saatte, denilen istasyona gitmiyor, belki tren o vakitlerde oralara gidece\u011fi i\u00e7in bu pl\u00e2n ve projede, yani trenin kaderinde bu b\u00f6yle yaz\u0131l\u0131p kaydediliyor. \u00c7\u00fcnk\u00fc ilim mal\u00fbma t\u00e2bidir. Nas\u0131l olacaksa \u00f6yle bilinmekte ve hakk\u0131ndaki takdir ona g\u00f6re yap\u0131lmaktad\u0131r.<\/p>\n insan\u0131n yapaca\u011f\u0131 her\u015fey \u00f6nceden yaz\u0131lm\u0131\u015ft\u0131r. \u0130nsan yapt\u0131klar\u0131yla sadece kendi hakk\u0131nda yaz\u0131lm\u0131\u015f olan\u0131 yerine getirmektedir. Ancak bu yaz\u0131lma, insan\u0131n yapacaklar\u0131 \u00f6nceden bilindi\u011fi i\u00e7indir. Yoksa insan\u0131 zorlay\u0131c\u0131 bir g\u00fc\u00e7 ve kuvvet de\u011fildir. \u0130nsan\u0131n boynuna as\u0131lan bu defterle, insan\u0131n fiillerinin melekler taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131 defter yan yana getirildi\u011finde g\u00f6r\u00fclecektir ki, insan teker teker kendisi i\u00e7in daha \u00f6nce yaz\u0131landan ba\u015fka bir\u015fey yapmam\u0131\u015ft\u0131r. Sonra Cen\u00e2b-\u0131 Hakk, bu defteri insana okutacak ve hesab\u0131 da bu deftere g\u00f6re g\u00f6recektir.<\/p>\n \u0130radenin Fonksiyonu<\/strong><\/p>\n Burada ise, Mu\u2019tezile ve Cebriyyenin ifrat-tefrit olup orta ve do\u011fru yolun ehl-i s\u00fcnnet oldu\u011fu izah edilmektedir.<\/p>\n \u0130rademiz vard\u0131r; fakat h\u00e2ric\u00ee bir v\u00fccudu olmad\u0131\u011f\u0131 i\u00e7in yarat\u0131lm\u0131\u015f de\u011fildir. Onun i\u00e7in biz irademize mevcud nazar\u0131yla bakamay\u0131z. Mevcud olmayan \u015feyler yarat\u0131lmayan \u015feylerdir ama b\u00fct\u00fcn bunlar da Allah taraf\u0131ndan bilinir. Yani ilm\u00ee pl\u00e2nda onlar\u0131n da bir v\u00fccudu vard\u0131r. Fakat onlara irade ve kudret taalluk etmemi\u015ftir. E\u011fer aksi bahis mevz\u00fbu olsayd\u0131, yani irademiz de di\u011fer uzviyat\u0131m\u0131z gibi haric\u00ee v\u00fccud noktas\u0131nda var ve yarat\u0131lm\u0131\u015f olsayd\u0131 i\u015fte o zaman araya cebir girerdi.<\/p>\n Nas\u0131l Cen\u00e2b-\u0131 Hakk, bizi yarat\u0131rken cebr\u00ee olarak yaratt\u0131. Bizi bize sormad\u0131. Onun gibi irademiz de b\u00f6yle yarat\u0131lm\u0131\u015f olsayd\u0131, i\u015flenenlerin hi\u00e7birinden mes\u2019ul olma gibi bir durum s\u00f6z konusu edilemezdi.<\/p>\n Tabi\u00ee ki hi\u00e7 kimse yapt\u0131\u011f\u0131 hasen\u00e2ta mukabil m\u00fck\u00e2fat da talep edemezdi.<\/p>\n \u0130\u015fte irade, hi\u00e7bir a\u011f\u0131rl\u0131\u011f\u0131 olmayan b\u00f6yle izaf\u00ee bir v\u00fccuda sahiptir. \u015eu kadar var ki o, Cen\u00e2b-\u0131 Hakk\u2019\u0131n icraat ve yaratmas\u0131na bir \u015fart-\u0131 \u00e2d\u00eedir. Yani o kendine d\u00fc\u015feni yapt\u0131\u011f\u0131 zaman -ki bu ya meyeland\u0131r ya da meyelandaki tasarruftur- Cen\u00e2b-\u0131 Hakk onun istedi\u011fi fiili yarat\u0131r. Demek oluyor ki, ister meyelan, isterse meyelandaki tasarruf, haddiz\u00e2t\u0131nda haric\u00ee bir v\u00fccuda sahip olmamakla beraber, yaratma i\u015fi bu meyelan veya meyelandaki tasarrufa ba\u011fl\u0131 k\u0131l\u0131nd\u0131\u011f\u0131 i\u00e7indir ki, irade apayr\u0131 bir de\u011fer ve k\u0131ymet kazanmaktad\u0131r.<\/p>\n Bizim irademiz z\u00e2t\u0131nda k\u0131ymet ve a\u011f\u0131rl\u0131\u011f\u0131 olmayan bir\u015fey olsa bile, i\u015flerimizi yaratacak olan Allah, bu pl\u00e2n \u00fczerine yarataca\u011f\u0131 i\u00e7in, biz bu yarat\u0131lacak \u015feye sebebiyet vermekteyiz. Yarat\u0131lmas\u0131na sebep oldu\u011fumuz \u201chasen\u00e2t\u201d ise m\u00fckaf\u00e2t kazan\u0131r\u0131z; yok e\u011fer \u201cseyyi\u00e2t\u201d ise cezaya \u00e7arpt\u0131r\u0131l\u0131r\u0131z.<\/p>\n Peygamber Efendimiz bu zarurete i\u015faret buyurmu\u015f ve itiz\u00e2l\u00ee d\u00fc\u015f\u00fcncelere d\u00fc\u015fenleri bu \u00fcmmetin Mec\u00fbs\u00eeleri olarak vas\u0131fland\u0131rm\u0131\u015f ve \u201cHer \u00fcmmetin, Mec\u00fbsileri vard\u0131r. Bu \u00fcmmetin Mec\u00fbsileri ise \u2018kader yoktur\u2019 diyenlerdir\u201d4 buyurmu\u015ftur. Zira onlar hay\u0131r ve \u015ferri Allah\u2019a vermemekte ve kulu kendi fiilinin yarat\u0131c\u0131s\u0131 kabul etmektedirler. \u00d6nceleri \u201cKaderiye\u201d ismi cebre kail olanlara verilmi\u015fti. Ancak daha sonra had\u00eesin ma\u2019n\u00e2s\u0131na uygun olarak bu isim kaderi ink\u00e2r edenlere verildi ve b\u00f6ylece isim hakiki sahibini bulmu\u015f oldu. G\u00fcn\u00fcm\u00fczde \u201cKaderiye\u201d yine Mu\u2019tezile mezhebine denir ki, az farkl\u0131l\u0131kla eski mevcudiyetini muhafaza etmektedir.<\/p>\n \u0130nsan\u0131n yapt\u0131\u011f\u0131 i\u015flerde kendine ait hi\u00e7bir fonksiyon yoktur d\u00fc\u015f\u00fcncesi de Cebriye mezhebine aittir. Halbuki yukar\u0131da da \u0131srarla \u00fczerinde durdu\u011fumuz gibi, bu g\u00f6r\u00fc\u015f de do\u011fru de\u011fildir. Ehl-i S\u00fcnnet mezhebi ise her ikisinden ald\u0131\u011f\u0131 hakikatla orta yolu temsil eder. Bu yol ifrat ve tefritten korunmu\u015f yoldur. Fiilimizi yaratan Allah\u2019t\u0131r, fakat isteyen, talep eden bizleriz. \u00d6yle ise mes\u2019uliyet bize aittir. \u0130\u015fte Ehl-i S\u00fcnnet g\u00f6r\u00fc\u015f\u00fc de budur..!<\/p>\n \u0130nsan \u0130radesi Ve Allah\u2019\u0131n Dilemesi<\/strong><\/p>\n Bu k\u0131s\u0131mda bir\u00e7ok misal verilerek k\u00e2inatta cereyan eden her\u015feyin Cenab-\u0131 Hakk\u0131n emir ve iradesiyle meydana geldi\u011fi geni\u015f bir \u015fekilde anlat\u0131larak \u00f6zetle \u015f\u00f6yle denilmektedir;<\/p>\n \u0130nsan her ne kadar ihtiyar sahibi ise de, emir ve irade Allah\u2019a aittir. O\u2019ndan emir gelmeyince hi\u00e7bir \u015fey olmaz.. O irade etmeyince hi\u00e7bir nesne v\u00fccuda gelemez!<\/p>\n \u201cBen yapt\u0131m, ben tertip ettim, ben yol g\u00f6sterdim..\u201d gibi iddial\u0131 s\u00f6zler, insanlar\u0131n dudaklar\u0131 aras\u0131ndan d\u00f6k\u00fclse bile, \u015feytana ait h\u0131r\u0131lt\u0131lar oldu\u011funda \u015f\u00fcphe yoktur.<\/p>\n Bu b\u00f6l\u00fcmde ayet ve hadislerin ehl-i s\u00fcnnet g\u00f6r\u00fc\u015f\u00fcn\u00fc a\u00e7\u0131k\u00e7a ortaya koydu\u011fu misallerle g\u00f6sterilmektedir.<\/p>\n Kader meselesi, ancak a\u015fa\u011f\u0131da zikredece\u011fimiz \u00e2yet ve hadislerin \u0131\u015f\u0131\u011f\u0131 alt\u0131nda ele al\u0131n\u0131r ve i\u015flenirse Ehl-i S\u00fcnnet ve\u2019l-Cemaat anlay\u0131\u015f\u0131na uygunluk sa\u011flanm\u0131\u015f olur.<\/p>\n Bir \u00e2yette Allah (celle cel\u00e2luhu) \u015f\u00f6yle buyuruyor:<\/p>\n \u0645\u064e\u0627 \u0623\u064e\u0635\u064e\u0627\u0628\u064e \u0645\u0650\u0646\u0652 \u0645\u064f\u0635\u0650\u064a\u0628\u064e\u0629\u064d \u0641\u0650\u064a \u0627\u0652\u0644\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0644\u0627\u064e \u0641\u0650\u064a \u0623\u064e\u0646\u0652\u0641\u064f\u0633\u0650\u0643\u064f\u0645\u0652 \u0625\u0650\u0644\u0627\u064e\u0651 \u0641\u0650\u064a \u0643\u0650\u062a\u064e\u0627\u0628\u064d \u0645\u0650\u0646\u0652 \u0642\u064e\u0628\u0652\u0644\u0650 \u0623\u064e\u0646\u0652 \u0646\u064e\u0628\u0652\u0631\u064e\u0623\u064e\u0647\u064e\u0627<\/p>\n \u201cYery\u00fcz\u00fcnde ve sizin ba\u015f\u0131n\u0131za gelen herhangi bir musibet yoktur ki Biz onu yaratmadan \u00f6nce o bir kitapta bulunmas\u0131n.\u201d(Hadid, 57\/22).<\/p>\n Kader meselesine del\u00e2let eden \u00e2yetlere kitab\u0131m\u0131z\u0131n ba\u015f\u0131nda i\u015faret etmi\u015ftik. \u015eimdi onlar\u0131 tefsir eden bir\u00e7ok hadis-i \u015feriften birka\u00e7 tanesini aktarmak istiyoruz:<\/p>\n 1. Abdullah b. Amr b. \u00c2s rivayet ediyor: Efendimiz \u015f\u00f6yle buyurdular:<\/p>\n \u0643\u064e\u062a\u064e\u0628\u064e \u0627\u0644\u0644\u0647\u064f \u0645\u064e\u0642\u064e\u0627\u062f\u0650\u064a\u0631\u064e \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u0650 \u0642\u064e\u0628\u0652\u0644\u064e \u0627\u064e\u0646\u0652 \u064a\u064e\u062e\u0652\u0644\u064f\u0642\u064e \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0652\u0644\u0623\u064e\u0631\u0652\u0636\u064e \u0628\u0650\u062e\u064e\u0645\u0652\u0633\u0650\u064a\u0646\u064e \u0623\u064e\u0644\u0652\u0641\u064e \u0633\u064e\u0646\u064e\u0629\u064d \u0648\u064e\u0639\u064e\u0631\u0652\u0634\u064f\u0647\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u0650<\/p>\n \u201cAllah, g\u00f6kleri ve yeri yaratmadan elli bin sene evvel mahlukat\u0131n kaderlerini tayin ve tesbit etmi\u015ftir. Ve Ar\u015f\u2019\u0131 su \u00fczerindeydi.\u201d(Muslim, Kader, 16)<\/p>\n \u0633\u064e\u0645\u0650\u0639\u0652\u062a\u064f \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u0647\u0650 \u064a\u064e\u0642\u064f\u0648\u0644\u064f: \u0625\u0646\u064e\u0651 \u0623\u064e\u0648\u064e\u0651\u0644\u064e \u0645\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0644\u0644\u0647\u064f \u0627\u0644\u0652\u0642\u064e\u0644\u064e\u0645\u064f \u0641\u064e\u0642\u064e\u0627\u0644\u064e \u0627\u0643\u0652\u062a\u064f\u0628\u0652. \u0642\u064e\u0627\u0644\u064e: \u0631\u064e\u0628\u0650\u0651 \u0648\u064e\u0645\u064e\u0627\u0630\u064e\u0627 \u0627\u064e\u0643\u0652\u062a\u064f\u0628\u064f \u0642\u064e\u0627\u0644\u064e: \u0627\u064f\u0643\u0652\u062a\u064f\u0628\u0652 \u0645\u064e\u0642\u064e\u0627\u062f\u0650\u064a\u0631\u064e \u0643\u064f\u0644\u0650\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u062d\u064e\u062a\u0649\u064e\u0651 \u062a\u064e\u0642\u064f\u0648\u0645\u064e \u0627\u0644\u0633\u064e\u0651\u0627\u0639\u064e\u0629\u064f \u064a\u064e\u0627 \u0628\u064f\u0646\u064e\u064a\u064e\u0651 \u0625\u0650\u0646\u0650\u0651\u064a \u0633\u064e\u0645\u0650\u0639\u0652\u062a\u064f \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u0647\u0650 \u064a\u064e\u0642\u064f\u0648\u0644\u064f: \u0645\u064e\u0646\u0652 \u0645\u064e\u0627\u062a\u064e \u0639\u064e\u0644\u0649\u064e \u063a\u064e\u064a\u0652\u0631\u0650 \u0647\u064e\u0630\u064e\u0627 \u0641\u064e\u0644\u064e\u064a\u0652\u0633\u064e \u0645\u0650\u0646\u0650\u0651\u064a.<\/p>\n \u201cAllah\u2019\u0131n ilkyaratt\u0131\u011f\u0131 kalemdir. Allah, kalemi yarat\u0131r yaratmaz ona \u2018Yaz!\u2019 emrini verdi. Kalem \u2018Ey Rabbim neyi yazay\u0131m?\u2019 dedi.Cen\u00e2b-\u0131 Hak \u2018K\u0131yamete kadar olan her \u015feyin kaderlerini yaz!\u2019 buyurdu.\u201d Ve sonra Allah Res\u00fbl\u00fc s\u00f6zlerine \u015f\u00f6yle devam etti: Kim bunun aksine bir iman \u00fczerine \u00f6l\u00fcrse benden de\u011fildir! (Onun intisab-\u0131 Muhammediyesi ve \u0130sl\u00e2m\u2019la ilgisi yoktur).\u201d Ebu, Davud, Sunnet, 16<\/p>\n \u0648\u064e\u0627\u0639\u0652\u0644\u064e\u0645\u0652 \u0623\u064e\u0646\u064e\u0651 \u0627\u0652\u0644\u0623\u064f\u0645\u064e\u0651\u0629\u064e \u0644\u064e\u0648\u0650 \u0627\u062c\u0652\u062a\u064e\u0645\u064e\u0639\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u0649 \u0627\u064e\u0646\u0652 \u064a\u064e\u0646\u0652\u0641\u064e\u0639\u064f\u0648\u0643\u064e \u0628\u0650\u0634\u064e\u064a\u0652\u0621\u064d \u0644\u064e\u0645\u0652 \u064a\u064e\u0646\u0652\u0641\u064e\u0639\u064f\u0648\u0643\u064e \u0627\u0650\u0644\u0627\u064e\u0651 \u0628\u0650\u0634\u064e\u064a\u0652\u0621\u064d \u0642\u064e\u062f\u0652 \u0643\u064e\u062a\u064e\u0628\u064e\u0647\u064f \u0627\u0644\u0644\u0647\u064f \u0644\u064e\u0643\u064e \u0648\u064e\u0644\u064e\u0648\u0650 \u0627\u062c\u0652\u062a\u064e\u0645\u064e\u0639\u064f\u0648\u0627 \u0639\u064e\u0644\u064e\u0649 \u0627\u064e\u0646\u0652 \u064a\u064e\u0636\u064f\u0631\u064f\u0651\u0648\u0643\u064e \u0628\u0650\u0634\u064e\u064a\u0652\u0621\u064d \u0644\u064e\u0645\u0652 \u064a\u064e\u0636\u064f\u0631\u064f\u0651\u0648\u0643\u064e \u0627\u0650\u0644\u0627\u064e\u0651 \u0628\u0650\u0634\u064e\u064a\u0652\u0621\u064d \u0642\u064e\u062f\u0652 \u0643\u064e\u062a\u064e\u0628\u064e\u0647\u064f \u0627\u0644\u0644\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064e \u0631\u064f\u0641\u0650\u0639\u064e\u062a\u0650 \u0627\u0652\u0644\u0623\u064e\u0642\u0652\u0644\u0627\u064e\u0645\u064f \u0648\u064e\u062c\u064e\u0641\u064e\u0651\u062a\u0650 \u0627\u0644\u0635\u064f\u0651\u062d\u064f\u0641\u064f<\/p>\n Ey delikanl\u0131 ! Kat\u2019iyen bil ki, b\u00fct\u00fcn insanlar toplan\u0131p sana bir yard\u0131mda bulunmak isteseler, Allah\u2019\u0131n senin i\u00e7in yazd\u0131\u011f\u0131n\u0131n d\u0131\u015f\u0131nda bir yard\u0131mda bulunamazlar. Ve yine b\u00fct\u00fcn insanlar sana zarar vermek i\u00e7inbir araya gelseler, Allah\u2019\u0131n senin aleyhine yazd\u0131\u011f\u0131n\u0131n \u00f6tesinde hi\u00e7bir \u015fey yapamazlar. Zira art\u0131k kalemler kald\u0131r\u0131lm\u0131\u015f, sahifeler kurumu\u015ftur.\u201dTirmizi, Kiyamet, 59;Musned, I, 293,303\/307<\/p>\n Allah\u2019\u0131n \u00e7e\u015fitli kitabetleri var, dedik. Kader kaleminin Levh-i Mahfuz\u2019a yaz\u0131p kaydetti\u011fi \u015feyleri, dahasonra ellerinde kalem, m\u00fckerrem melekler istinsah etmektedirler. Meleklerin yazd\u0131klar\u0131 bu kitaplar,her ferdin boynuna idaml\u0131k yaftas\u0131 gibi as\u0131lmakta, yani hen\u00fcz i\u015fleyeceklerini i\u015flemeden evvelb\u00fct\u00fcn serg\u00fcze\u015ft-i hayatlar\u0131 bukitaplarda mevcut bulunmaktad\u0131r. Nerede, nas\u0131lve ne yap\u0131lacaksa, her\u015fey orada yaz\u0131l\u0131d\u0131r. Ancak bu yaz\u0131lma, insan iradesi hari\u00e7 tutularak yap\u0131lmam\u0131\u015ft\u0131r. Belki b\u00fct\u00fcn orada yaz\u0131l\u0131 bulunan fiilleri insanlar, kendi iradeleriyle yapacaklard\u0131r. Sonra da insanlar\u0131n yapt\u0131klar\u0131n\u0131 melekler tekrar yazacaklard\u0131r(Kehf, 18\/49;Casiye 45\/29;Kaf, 50\/18; Infitar,82\/11-12).. ve bu iki kitap yan yana getirildi\u011finde birbirinin ayn\u0131 olacakt\u0131r.<\/p>\n \u0130lmi her \u015feyi ku\u015fatan Cen\u00e2b-\u0131 Hakk\u2019\u0131n bu muhit ilmiyle yazd\u0131\u011f\u0131 kitap, daha sonrameleklerin yazd\u0131\u011f\u0131 kitapla elbette tenakuz i\u00e7inde olmayacakt\u0131r.<\/p>\n Ba\u015fka bir hadiste Efendimiz (sallall\u00e2hu aleyhi ve sellem) \u015f\u00f6yle buyurmaktad\u0131r:<\/p>\n \u0627\u064e\u0644\u0634\u064e\u0651\u0642\u0650\u064a\u064f\u0651 \u0645\u064e\u0646\u0652 \u0634\u064e\u0642\u0650\u064a\u064e \u0641\u0650\u064a \u0628\u064e\u0637\u0652\u0646\u0650 \u0627\u064f\u0645\u0650\u0651\u0647\u0650 \u0648\u064e\u0627\u0644\u0633\u064e\u0651\u0639\u0650\u064a\u062f\u064f \u0645\u064e\u0646\u0652 \u0633\u064e\u0639\u0650\u062f\u064e \u0641\u0650\u064a \u0628\u064e\u0637\u0652\u0646\u0650 \u0627\u064f\u0645\u0650\u0651\u0647\u0650<\/p>\n \u201c\u015eak\u00ee daha annesinin karn\u0131nda iken \u015fak\u00eedir, sa\u00eed de daha annesinin karn\u0131nda iken sa\u00eeddir.\u201dHeysemi, Mecma\u2019 u\u2019 z-Zevaid, VII, 193.<\/p>\n Evet, sa\u00eed ve \u015fak\u00ee daha annelerinin karn\u0131nda iken tesbit edilir. Ama bu kitabet ve yaz\u0131l\u0131\u015f, o insan\u0131n iradesi,o insan\u0131n kini, nefreti veya tam tersine \u015fefkat ve m\u00fcr\u00fcvvetihesaba kat\u0131lmadan yap\u0131lmaz.<\/p>\n Hayr\u0131 da \u015ferri de yaratan Allah\u2019t\u0131r. Fakat O\u2019nun hayra r\u0131zas\u0131 var, \u015ferre r\u0131zas\u0131 yoktur. \u015eerri isteyen, insand\u0131r. Allah, insan\u0131n \u015fer i\u015flemesini istemez. Fakat insan \u015ferri isteyince,O da yarat\u0131r.<\/p>\n H\u00e2s\u0131l\u0131, insan ne yaparsa yaps\u0131n, daha \u00f6nce kendisi i\u00e7in yaz\u0131landan \u00f6te bir \u015fey yapamayacakt\u0131r. Ancak bu yazma, onu yapmaya mecbur k\u0131lan bir haric\u00ee zorlama olarak de\u011ferlendirilmemelidir. Yukar\u0131da da \u0131srarla s\u00f6yledi\u011fimiz gibi, Cen\u00e2b-\u0131 Hak,ezel\u00ee ilmiyle kulun ne yapaca\u011f\u0131n\u0131 \u00f6nceden bildi\u011fi i\u00e7in, kader defteriniona g\u00f6re yazm\u0131\u015ft\u0131r.<\/p>\n Kaza ve kaderin \u00e7e\u015fitli y\u00f6nleri vard\u0131r. Bunlar\u0131 d\u00f6rt ana gruptatoplamak m\u00fcmk\u00fcnd\u00fcr:<\/p>\n 1.\u0130lm-i \u0130l\u00e2h\u00ee\u2019ye bakan y\u00f6n\u00fcyle kaza ve kader.<\/p>\n 2.Kitabete bakan y\u00f6n\u00fcyle kaza ve kader.<\/p>\n 3.Me\u015f\u00eeet-i \u0130l\u00e2hiye (Allah\u2019\u0131n dilemesi) a\u00e7\u0131s\u0131ndan kazave kader.<\/p>\n 4.Yaratma a\u00e7\u0131s\u0131ndan kazave kader.<\/p>\n Bu mevzua bir hadis-i \u015ferifle ba\u015flamak istiyorum. Yukar\u0131da da ge\u00e7en bu hadiste Efendimiz (sallall\u00e2hu aleyhi ve sellem): \u201cSizden hi\u00e7 kimse yoktur ki, Cennet ve Cehennem\u2019deki yeri bilinmi\u015f olmas\u0131n.\u201d(Muslim, Kader 7.) buyuruyor.<\/p>\n Demek oluyor ki, daha insan yarat\u0131lmadan, Cen\u00e2b-\u0131 Hak, insan\u0131n Cennetlik mi, yoksa Cehennemlik mi oldu\u011funu biliyor.<\/p>\n \u0130\u015fte ilm-i il\u00e2h\u00eede her h\u00e2dise ba\u015flang\u0131\u00e7 ve neticeleriyle b\u00f6yle s\u0131rdan bir yumakt\u0131r. Yani, Allah (celle cel\u00e2luhu) hem Z\u00e2hir hem deB\u00e2t\u0131n olmas\u0131 hasebiyle, h\u00e2diselerin hem m\u00fclk hem de melek\u00fbt cihetini bilmektedir. Ve kader de O\u2019nun bu ilminin s\u0131rl\u0131 bir unvan\u0131 demektir. Bu keyfiyetiyle de kader Levh-i Mahfuz hakikatinin bir ba\u015fka ad\u0131d\u0131r.<\/p>\n \u0130lim a\u00e7\u0131s\u0131ndan, gelecekte olacaklar\u0131n ge\u00e7mi\u015fte tayin ve takdir edilmesi ve bunlar\u0131n vakti gelince ortaya \u00e7\u0131kmas\u0131 kaza ve kadere ait il\u00e2h\u00ee bir tesbit, e\u015fya ve h\u00e2diselerin vukuuan\u0131nda yaz\u0131lm\u0131\u015f olmas\u0131 da insan\u0131n muhasebe-i a\u2019m\u00e2liyleal\u00e2kal\u0131 bir kitabettir. Gece g\u00fcnd\u00fcz \u015feridine tak\u0131lm\u0131\u015f gibi her an olup bitenlerve bizim hayat ser\u00fcvenlerimiz her an yaz\u0131l\u0131p durmaktad\u0131r. Biz buna da\u201cyevm\u00ee tayin ve takdir\u201d diyoruz.<\/p>\n \u0130mam-\u0131 M\u00fcb\u00een\u2019den(kader\u00ee levhalar) istinsah edilerek, Kitab-\u0131 M\u00fcb\u00een\u2019e kaydedilen ve Kur\u2019\u00e2n-\u0131 Kerim\u2019de:<\/p>\n \u0643\u0650\u0631\u064e\u0627\u0645\u0627\u064b \u0643\u064e\u0627\u062a\u0650\u0628\u0650\u064a\u0646\u064e & \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e \u0645\u064e\u0627 \u062a\u064e\u0641\u0652\u0639\u064e\u0644\u064f\u0648\u0646\u064e<\/p>\n \u201cYapt\u0131klar\u0131n\u0131z\u0131 bilen m\u00fckerrem melekler.\u201d62 \u015feklinde anlat\u0131lan meleklerinyazd\u0131\u011f\u0131 bir tayin ve takdir de vard\u0131r.<\/p>\n \u0648\u064e\u0643\u064f\u0644\u064e\u0651 \u0625\u0650\u0646\u0652\u0633\u064e\u0627\u0646\u064d \u0623\u064e\u0644\u0652\u0632\u064e\u0645\u0652\u0646\u064e\u0627\u0647\u064f \u0637\u064e\u0622\u0626\u0650\u0631\u064e\u0647\u064f \u0641\u0650\u064a \u0639\u064f\u0646\u064f\u0642\u0650\u0647\u0650 \u0648\u064e\u0646\u064f\u062e\u0652\u0631\u0650\u062c\u064f \u0644\u064e\u0647\u064f \u064a\u064e\u0648\u0652\u0645\u064e \u0627\u0644\u0652\u0642\u0650\u064a\u064e\u0627\u0645\u064e\u0629\u0650 \u0643\u0650\u062a\u064e\u0627\u0628\u0627\u064b \u064a\u064e\u0644\u0652\u0642\u064e\u0627\u0647\u064f \u0645\u064e\u0646\u0652\u0634\u064f\u0648\u0631\u0627\u064b<\/p>\n \u00e2yeti bize bunu anlatmaktad\u0131r: \u201cHer insan\u0131n i\u015flediklerini boynuna sarar\u0131z. K\u0131yamet g\u00fcn\u00fc a\u00e7\u0131lm\u0131\u015f bulaca\u011f\u0131 bu kitab\u0131n\u0131 \u00f6n\u00fcne \u00e7\u0131kar\u0131r\u0131z.\u201d63 fehv\u00e2s\u0131nca \u00f6tedeki muamele de bu kitabet \u00fczerine cereyan edecektir.<\/p>\n Demek oluyor ki, \u00f6nce haric\u00ee v\u00fccudu olmayan bir ilm\u00ee kitabet vard\u0131r ki, biz ona Levh-i Mahfuz diyoruz. Bir de daha sonra meleklerin yazd\u0131\u011f\u0131 ve haric\u00ee bir v\u00fccudu olan kitap var ki bunda da insanlar\u0131n yapt\u0131klar\u0131 tesbit edilip kaydedilmi\u015ftir.<\/p>\n Demek oluyor ki, iki ayr\u0131 yaz\u0131l\u0131\u015f s\u00f6zkonusu: Birincisi, Levh-i Mahfuz\u2019a kaydedilip yaz\u0131lanlard\u0131r ki, her \u015fey orada ilm\u00eev\u00fccuduyla kay\u0131tl\u0131d\u0131r. \u0130kincisi ise, teker teker v\u00fccuda gelen h\u00e2diselerin yaz\u0131l\u0131p kaydedilmesidir. Burada ise e\u015fya ve h\u00e2diseler haric\u00ee v\u00fccud noktas\u0131ndaortaya \u00e7\u0131kmaktad\u0131r. Bunlardan irad\u00ee olan fiillerin sorumlulu\u011fu da tamamen iradenin kendisine aittir.<\/p>\n Mahkeme-i K\u00fcbra\u2019da h\u00fck\u00fcm verilirken bu her iki kitab\u0131n mukabelesine g\u00f6re h\u00fck\u00fcm verilecektir.<\/p>\n Bu b\u00f6l\u00fcmde ayet ve hadisler a\u00e7\u0131s\u0131ndan kader, emr-i cebr\u00ee ve emr-i \u015fer\u2019\u00ee meseleleri anlat\u0131lmaktad\u0131r.<\/p>\n E\u015fya ve h\u00e2diselerin zuhurve vukuunda me\u015f\u00eeet-i il\u00e2hiye esast\u0131r. Kur\u2019\u00e2n bir\u00e7ok \u00e2yetiyle bize bu hakikati anlat\u0131r. \u015eimdi me\u015f\u00eeet-i il\u00e2hiyeyedel\u00e2let eden \u00e2yetlerden baz\u0131lar\u0131n\u0131 ele alal\u0131m:<\/p>\n \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u0642\u064f\u0648\u0644\u064e\u0646\u064e\u0651 \u0644\u0650\u0634\u064e\u064a\u0652\u0621\u064d \u0625\u0650\u0646\u0650\u0651\u064a \u0641\u064e\u0627\u0639\u0650\u0644\u064c \u0630\u064e\u0644\u0650\u0643\u064e \u063a\u064e\u062f\u0627\u064b \u0625\u0650\u0644\u0627\u064e\u0651 \u0623\u064e\u0646\u0652 \u064a\u064e\u0634\u064e\u0627\u0621\u064e \u0627\u0644\u0644\u0647\u064f<\/p>\n \u201cHerhangi bir \u015fey i\u00e7in \u2018Ben onu yar\u0131n yapaca\u011f\u0131m.\u2019 deme. \u2018Ancak Allah dilerse\u2026\u2019 de.\u201dKehf, 18\/23-24<\/p>\n \u0648\u064e\u0645\u064e\u0627 \u062a\u064e\u0634\u064e\u0627\u0624\u064f\u0648\u0646\u064e \u0625\u0650\u0644\u0627\u064e\u0651 \u0623\u064e\u0646\u0652 \u064a\u064e\u0634\u064e\u0627\u0621\u064e \u0627\u0644\u0644\u0647\u064f<\/p>\n \u201cAllah dilemedik\u00e7e siz bir \u015feydileyemezsiniz.\u201d(Insan, 76\/30)<\/p>\n Zaten:<\/p>\n \u0645\u064e\u0627 \u0634\u064e\u0627\u0621\u064e \u0627\u0644\u0644\u0647\u064f \u0643\u064e\u0627\u0646\u064e \u0648\u064e\u0645\u064e\u0627 \u0644\u064e\u0645\u0652 \u064a\u064e\u0634\u064e\u0627\u0652 \u0644\u064e\u0645\u0652 \u064a\u064e\u0643\u064f\u0646\u0652<\/p>\n \u201cAllah ne dilerse o olur. O\u2019nun dilemedi\u011fi ise asla olmaz.\u201d75 hadisi bir kaide-imukarreredir.<\/p>\n Allah neyi dilerse o keyn\u00fbnetkazan\u0131r, oluverir. Neyi dilemezse, yani neyin olmamas\u0131n\u0131 dilerse o da olmaz.<\/p>\n Yoksa, baz\u0131lar\u0131n\u0131n dedi\u011fi gibi, \u201cMe\u015f\u00eeet-i il\u00e2hiye taalluk ederse o \u015fey olur, taalluk etmezse olmaz.\u201d gibi bir d\u00fc\u015f\u00fcnce do\u011fru de\u011fildir. Yani me\u015f\u00eeet-i il\u00e2hiyenin taalluk etmemesi gibi bir durum s\u00f6z konusu olamaz. \u00c7\u00fcnk\u00fc yokluk da aynen varl\u0131k gibi me\u015f\u00eeetin elinde yo\u011frulmaktad\u0131r.<\/p>\n \u0625\u0650\u0646\u0652 \u064a\u064e\u0634\u064e\u0623\u0652 \u064a\u064f\u0630\u0652\u0647\u0650\u0628\u0652\u0643\u064f\u0645\u0652 \u0623\u064e\u064a\u064f\u0651\u0647\u064e\u0627 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u064f \u0648\u064e\u064a\u064e\u0623\u0652\u062a\u0650 \u0628\u0650\u0622\u062e\u064e\u0631\u0650\u064a\u0646\u064e \u0648\u064e\u0643\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u0647\u064f \u0639\u064e\u0644\u064e\u0649 \u0630\u064e\u0644\u0650\u0643\u064e \u0642\u064e\u062f\u0650\u064a\u0631\u0627\u064b<\/p>\n \u201cEy insanlar! Allah dilerse sizi yok eder ve ba\u015fkalar\u0131n\u0131 getirir. Allah buna kadirdir.\u201d(Nisa, 4\/133)<\/p>\n Sahabeyi g\u00f6t\u00fcrd\u00fckten sonra Emevi\u2019yi, onu g\u00f6t\u00fcrd\u00fckten sonraAbbasi\u2019yi, onu g\u00f6t\u00fcrd\u00fckten sonra Sel\u00e7uklu\u2019yu, onlar\u0131 da g\u00f6t\u00fcrd\u00fckten sonra Osmanl\u0131\u2019y\u0131 getirdi\u011fi gibi\u2026<\/p>\n Buraya kadar nakletti\u011fimiz \u00e2yetlerde g\u00f6rd\u00fck ve anlad\u0131k ki,me\u015f\u00eeet b\u00fct\u00fcn hayat\u0131 \u00e7epe\u00e7evre sarm\u0131\u015f ve ihata etmi\u015ftir. Evet, O\u2019nun dilemesi ve me\u015f\u00eeeti her \u015feyi ku\u015fatm\u0131\u015ft\u0131r. Yokluk dahi O\u2019nun me\u015f\u00eeetinin, o y\u00f6nde tecell\u00ee etmesine ba\u011fl\u0131d\u0131r.O<\/p>\n \u0641\u064e\u0639\u064e\u0651\u0627\u0644\u064c \u0644\u0650\u0645\u064e\u0627 \u064a\u064f\u0631\u0650\u064a\u062f\u064f<\/p>\n (Hud 11\/107; Buruc, 85\/16)yani istedi\u011finiyapan tek h\u00e2kimdir. O\u2019nun dilemesi olmadan hi\u00e7bir \u015fey olamaz.<\/p>\n Me\u015f\u00eeete g\u00f6sterilenteslimiyet, insan\u0131 kibir ve gururdan da kurtarmaktad\u0131r.<\/p>\n \u0130l\u00e2h\u00ee me\u015f\u00eeet her \u015feydir ve insan iradesine g\u00f6re esast\u0131r. Onu kabul etmemek Allah\u2019\u0131n Rub\u00fbbiyetine \u015ferikkabul etmekten farks\u0131zd\u0131rve bir k\u0131s\u0131m icraat\u0131 Allah\u2019tan ba\u015fkas\u0131na vermek demektir.<\/p>\n Hadis-i \u015eeriflerdeMe\u015f\u00eeet-i \u0130l\u00e2hiye<\/strong><\/p>\n Ahmed b. Hanbel\u2019in, Hz. \u00c2i\u015fe\u2019nin ana bir karde\u015fi Tufeyl\u2019den nakletti\u011fi \u015f\u00f6yle bir h\u00e2dise var. Tufeyl diyor ki:<\/p>\n \u201cR\u00fcyamda kalabal\u0131k bir cemaat g\u00f6rd\u00fcm ve yanlar\u0131na sokuldum. Onlara: \u2018Siz kimsiniz?\u2019diye sordum. Onlar da \u2018Biz Yahudi cemaatiyiz.\u2019 dediler.Ben de \u2018Siz ne g\u00fczel bir cemaatsiniz. Ke\u015fke\u00dczeyr Allah\u2019\u0131n o\u011flu, demeseydiniz!\u2019 dedim. Bunun \u00fczerine onlar da: \u2018Siz de ne g\u00fczel cemaatsiniz. Ke\u015fke<\/p>\n \u0627\u0650\u0646\u0652 \u0634\u064e\u0627\u0621\u064e \u0627\u0644\u0644\u0647\u064f \u0648\u064e\u0627\u0650\u0646\u0652 \u0634\u064e\u0627\u0621\u064e \u0645\u064f\u062d\u064e\u0645\u064e\u0651\u062f\u064c<\/p>\n (Allah ve Muhammed dilerse) demeseydiniz.\u2019 cevab\u0131n\u0131 verdiler.<\/p>\n Daha sonra ba\u015fka bir kalabal\u0131k cemaat g\u00f6rd\u00fcm. Onlar\u0131n yan\u0131na gittim. Kim olduklar\u0131n\u0131 sordum. Nas\u00e2r\u00e2 olduklar\u0131n\u0131 s\u00f6ylediler. Ben de yine: \u2018Siz ne g\u00fczel cemaatsiniz. Ke\u015fke Mesih Allah\u2019\u0131n o\u011flu, demeseydiniz!\u2019 dedim. Onlar da biraz evvelki cemaat gibi,\u2018Siz de ne g\u00fczel cemaatsiniz. Ke\u015fke Allah ve Muhammed dilerse, demeseydiniz.\u2019 dediler.<\/p>\n Bunun \u00fczerine uyand\u0131m ve gelip r\u00fcyam\u0131 Hz. \u00c2i\u015fe\u2019ye naklettim. O da bu r\u00fcyay\u0131 Efendimiz\u2019e anlatm\u0131\u015f. Efendimiz beni \u00e7a\u011f\u0131rarak, \u2018Bu r\u00fcyay\u0131 kimseye anlatt\u0131n m\u0131?\u2019 diye sordu. Ben de anlatt\u0131\u011f\u0131m\u0131 s\u00f6yledim. Bunun \u00fczerine Efendimiz herkesin mescitte toparlanmas\u0131n\u0131 emir buyurdu; daha sonra da oradakilere \u015f\u00f6yle bir konu\u015fma yapt\u0131: \u2018Ey insanlar, \u015fimdiye kadar size bir meseleyi hay\u00e2 ifadesi olarak s\u00f6ylememi\u015ftim. Sizin bu s\u00f6z\u00fcn\u00fcz beni mesul etmese de sizi sorumlu h\u00e2le getirir. Sak\u0131n bundan b\u00f6yle, \u2018Allah ve Muhammed dilerse.\u2019 demeyin. Belki \u2018Allah dilerse\u2019, deyin. \u2018O tektir ve O\u2019nun \u015feriki yoktur.\u2019 dedi.\u201d(Musned, V\/72)<\/p>\n Bu h\u00e2dise ve hadisten de anl\u0131yoruz ki, me\u015f\u00eeet-i il\u00e2hiye esast\u0131r ve bu mevzuda ona hi\u00e7 kimse ortak tutulamaz. Hatta bunu kas\u0131tl\u0131 yapmak k\u00fcf\u00fcrd\u00fcr ve \u015firktir.<\/p>\n \u0627\u064e\u0644\u0652\u0642\u064e\u0644\u0652\u0628\u064f \u0628\u064e\u064a\u0652\u0646\u064e \u0625\u0650\u0635\u0652\u0628\u064e\u0639\u064e\u064a\u0652\u0646\u0650 \u0645\u0650\u0646\u0652 \u0623\u064e\u0635\u064e\u0627\u0628\u0650\u0639\u0650 \u0627\u0644\u0631\u064e\u0651\u062d\u0652\u0645\u0670\u0646\u0650 \u064a\u064f\u0642\u064e\u0644\u0650\u0651\u0628\u064f \u0643\u064e\u064a\u0652\u0641\u064e \u064a\u064e\u0634\u064e\u0627\u0621\u064f<\/p>\n \u201cKalb Allah\u2019\u0131n iki parma\u011f\u0131 aras\u0131ndad\u0131r. Nas\u0131l isterse onu o tarafa \u00e7evirir.\u201dMuslim, Kader, 17<\/p>\n Emr-i Cebr\u00ee ve Emr-i \u015eer\u2019\u00ee Meselesi<\/p>\n Cen\u00e2b-\u0131 Hakk\u2019\u0131n emri iki k\u0131s\u0131md\u0131r.<\/p>\n Birincisi: Emr-i kevn\u00ee, emr-i cebr\u00ee veya emr-i takd\u00eer\u00ee.<\/p>\n \u0130kincisi: Emr-i din\u00ee veya emr-i \u015fer\u2019\u00ee.<\/p>\n K\u00e2inatta cebr\u00ee emir h\u00e2kimdir. Cen\u00e2b-\u0131 Hak yaratt\u0131\u011f\u0131n\u0131 hep cebr\u00ee olarak yarat\u0131r.Hi\u00e7 kimse bu cebir kar\u015f\u0131s\u0131ndabir \u015fey diyemez.<\/p>\n Emr-i din\u00ee ve \u015fer\u2019\u00eede ise, yine Cen\u00e2b-\u0131 Hakk\u2019\u0131n emirleriyle kar\u015f\u0131 kar\u015f\u0131yay\u0131zd\u0131r ama, onlar\u0131 yap\u0131p yapmamada, z\u00e2ti hi\u00e7bir varl\u0131\u011f\u0131 olmayan iradeye, izaf\u00ee bir yetki ve sal\u00e2hiyetverilmi\u015ftir. Bu iki emri tam anlad\u0131\u011f\u0131m\u0131z zaman, Kur\u2019\u00e2n-\u0131 Kerim\u2019de z\u00e2hir nazara g\u00f6re birbirine z\u0131t gibi g\u00f6r\u00fcnen emirlerinm\u00e2n\u00e2 ve muhtevas\u0131n\u0131 da anlam\u0131\u015f oluruz.<\/p>\n Meleklerin ibadetleri, amelleri, Cen\u00e2b-\u0131 Hakk\u2019\u0131n emir ve dilemesiyledir. Peygamberlerin yapt\u0131klar\u0131 da \u00f6yledir. Salih kullar\u0131n salih\u00e2t dedi\u011fimiz amelleri de ayn\u0131 \u015fekildedir. Ve b\u00fct\u00fcnbunlardan Cen\u00e2b-\u0131 Hak, ho\u015fnuttur, raz\u0131d\u0131r.<\/p>\n Fakat \u00f6yle i\u015fler de vard\u0131r ki, temellerinde Cen\u00e2b-\u0131 Hakk\u2019\u0131n me\u015f\u00eeet ve dilemesi olmas\u0131na ra\u011fmen onlara r\u0131zas\u0131 yoktur. K\u00fcf\u00fcr, isyan ve g\u00fcnah\u0131n her\u00e7e\u015fidi bu c\u00fcmledendir.<\/p>\n \u0648\u064e\u0644\u0627\u064e \u064a\u064e\u0631\u0652\u0636\u064e\u0649 \u0644\u0650\u0639\u0650\u0628\u064e\u0627\u062f\u0650\u0647\u0650 \u0627\u0644\u0652\u0643\u064f\u0641\u0652\u0631\u064e<\/p>\n \u201cAllah, kullar\u0131n\u0131n k\u00fcfre girmesine raz\u0131 de\u011fildir.\u201d(Zumer. 39\/7)<\/p>\n \u0627\u0650\u0646\u064e\u0651 \u0627\u0644\u0644\u0647\u064e \u0644\u0627\u064e \u064a\u064f\u062d\u0650\u0628\u064f\u0651 \u0627\u0644\u0652\u0645\u064f\u0641\u0652\u0633\u0650\u062f\u0650\u064a\u0646\u064e<\/p>\n \u201cAllah, fesat \u00e7\u0131karanlar\u0131 sevmez.\u201d(Kasas, 28\/77)<\/p>\n \u0627\u0650\u0646\u064e\u0651\u0647\u064f \u0644\u0627\u064e \u064a\u064f\u062d\u0650\u0628\u064f\u0651 \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0631\u0650\u0641\u0650\u064a\u0646\u064e<\/p>\n \u201cAllah, m\u00fcsrifleri sevmez.\u201d(En\u2019am, 6\/141)<\/p>\n \u0627\u0650\u0646\u064e\u0651 \u0627\u0644\u0644\u0647\u064e \u0644\u0627\u064e \u064a\u064f\u062d\u0650\u0628\u064f\u0651 \u0627\u0644\u0652\u0645\u064f\u0639\u0652\u062a\u064e\u062f\u0650\u064a\u0646\u064e<\/p>\n \u201cAllah, haddi a\u015fanlar\u0131 sevmez.\u201d(A\u2019raf, 7\/55)<\/p>\n \u0627\u0650\u0646\u064e\u0651 \u0627\u0644\u0644\u0647\u064e \u0644\u0627\u064e \u064a\u064f\u062d\u0650\u0628\u064f\u0651 \u0645\u064e\u0646\u0652 \u0643\u064e\u0627\u0646\u064e \u0645\u064f\u062e\u0652\u062a\u064e\u0627\u0644\u0627\u064b \u0641\u064e\u062e\u064f\u0648\u0631\u0627\u064b<\/p>\n \u201cAllah, cimri ve kibirlileri sevmez.\u201d(Nisa, 4\/36) gibi \u00e2yetler bu hususa i\u015faret etmektedir.<\/p>\n Allah (celle cel\u00e2luhu) fesad\u0131 yarat\u0131r. Yaratmas\u0131 me\u015f\u00eeetinin taalluku ile olur. Fakat O\u2019nun fesada r\u0131zas\u0131 yoktur.<\/p>\n Her iki emri de \u00e7ok iyi anlamak gerekiyor. Cebriye mezhebi, bu iki emri, yani emr-i tekv\u00een\u00ee ile emr-i \u015fer\u2019\u00eeyi birbirine kar\u0131\u015ft\u0131rd\u0131\u011f\u0131 i\u00e7in iradeyi ink\u00e2r etmi\u015f ve sap\u0131k bir yola d\u00fc\u015fm\u00fc\u015ft\u00fcr. Mutezile de iradeyi esas alarak, \u201cKul kendi fiilini kendisi yarat\u0131r.\u201d dedi\u011fi i\u00e7in ayr\u0131 bir yan\u0131lg\u0131 ile sap\u0131tm\u0131\u015ft\u0131r. Biz, her iki taraf\u0131n da do\u011fru yanlar\u0131n\u0131bir araya getirerek m\u00fcstakim bir rota \u00e7iziyor ve diyoruz ki:<\/p>\n Emr-i tekv\u00een\u00eede de emr-i \u015fer\u2019\u00eede de esas olan, me\u015f\u00eeet-i il\u00e2hiyedir. Fakat emr-i \u015fer\u2019\u00eede kulun iradesine, \u015fart-\u0131 \u00e2di olmak gibi bir p\u00e2ye verilmi\u015ftir. Ona me\u015f\u00eeet taalluk etmezse hi\u00e7bir \u015fey olmaz fakat, hari\u00e7te v\u00fccudu olan\u015feyler \u00f6yle de\u011fildir. Hatta k\u00f6t\u00fc ve \u00e7irkin olan \u015feylere de Cen\u00e2b-\u0131 Hakk\u2019\u0131n me\u015f\u00eeeti taalluk eder. FakatCen\u00e2b-\u0131 Hakk\u2019\u0131n bunlara r\u0131zas\u0131 yoktur. Onun i\u00e7in de kul, yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fc\u011f\u00fcncezas\u0131n\u0131 \u00e7eker.<\/p>\n Evet, hidayet de dal\u00e2let de Allah\u2019\u0131nelindedir.<\/p>\n B\u00fct\u00fcn bunlar\u0131 kabulle beraber, O, bizim mahiyetimize, mahiyeti me\u00e7hul bir irade koymu\u015ftur. \u00c7\u00fcnk\u00fc O\u2019nun icraat\u0131nda abesiyet yoktur. Bu mahiyeti me\u00e7hul iradenin \u00fczerine, O, bizim ge\u00e7mi\u015f ve gelece\u011fe ait b\u00fct\u00fcn yapacaklar\u0131m\u0131z\u0131 ve yapt\u0131klar\u0131m\u0131z\u0131 bina etmi\u015ftir ve etmektedir. Ayr\u0131ca, bu binan\u0131n plan\u0131n\u0131 da daha insan yarat\u0131lmadan yapm\u0131\u015f ve bu plan\u0131 Levh-i Mahfuz\u2019a kaydetmi\u015ftir. \u00d6yle ise bize d\u00fc\u015fen O\u2019ndan hidayet talep etmektir.\u00c7\u00fcnk\u00fc O, yukar\u0131da zikretti\u011fimiz \u00e2yette de denildi\u011fi gibi, Allah kiminhidayetini murad buyurursa onun kalbine in\u015firah verir, onun g\u00f6nl\u00fcn\u00fc \u0130sl\u00e2miyet\u2019e \u0131s\u0131nd\u0131r\u0131r ve hakikatin tatl\u0131 y\u00fcz\u00fc ona oldu\u011fu gibi g\u00f6r\u00fcn\u00fcr. G\u00f6r\u00fcn\u00fcr de hakikate kar\u015f\u0131 h\u00e2hi\u015fk\u00e2rl\u0131k duyar. Allah kimin de dal\u00e2letini murad buyurmu\u015fsa, onun kalbini darac\u0131k ve s\u0131ms\u0131k\u0131 k\u0131l\u0131verir. Art\u0131k o, \u0130sl\u00e2m\u00ee hi\u00e7bir teklife evet diyemez.Nasihatten, aslandan ka\u00e7an yaban e\u015fekleri gibi ka\u00e7ar(Muddessir, 74\/48-51) ve her ad\u0131m\u0131 onu \u0130sl\u00e2m\u2019dan daha da uzakla\u015ft\u0131r\u0131r.<\/p>\n Ancak, b\u00fct\u00fcn bunlar\u0131n \u00fczerinde kesilip bi\u00e7ildi\u011fi bir \u015fart-\u0131 \u00e2divard\u0131r. O da insan\u0131n iradesi yani bir \u015fey yapma veya yapmamaya kararverme duygusudur. Esasen insan\u0131n kendisini vicdanen h\u00fcr kabul etmesi de bunu g\u00f6sterir. Dolay\u0131s\u0131yla da vicdanen kendisini mesul sayar. Evet, irade, yap\u0131lan \u015feylere temel ta\u015f\u0131 vazifesi g\u00f6rmektedir. Cen\u00e2b-\u0131 Hak yarataca\u011f\u0131 her \u015feyi bu temel \u00fczerindeyaratmaktad\u0131r.<\/p>\n E\u011fer O, siz hi\u00e7 liyakat kazanmadanbaz\u0131 keremlerde bulunursa, bu sadece O\u2019nun l\u00fctuf ve ihsan\u0131d\u0131r. Hi\u00e7kimse de O\u2019na bir \u015fey sorma hakk\u0131na sahip de\u011fildir. Ne var ki, l\u00fctuflara i\u015f bina edilemez. Evet, sebepler dairesi i\u00e7inde, siz, sizeve iradenize d\u00fc\u015fen vazifeyi b\u00fct\u00fcn\u00fcyle yerine getirecek sonra da ellerinizi a\u00e7\u0131pisteyece\u011finiz \u015feyi Cen\u00e2b-\u0131 Hak\u2019tan isteyeceksiniz. Meseleyi ba\u015flatt\u0131\u011f\u0131m\u0131z noktaya \u00e7ekecek olursak, siz,size ait her \u015feyi yerine getirdikten sonrad\u0131r ki, Allah (celle cel\u00e2luhu), sizin m\u00e2kus tali\u2019inizide\u011fi\u015ftirecek ve e\u011fri d\u00fcnya d\u00fczeni de gidip ray\u0131na oturacakt\u0131r.<\/p>\n Zaten \u00f6yle olmuyor mu? Ki\u015fi can\u0131n\u0131 veriyor, Cen\u00e2b-\u0131 Hak da ona \u015fehitlik bah\u015fediyor. Bu p\u00e2yeyi verdiktensonra da nimetleri birbirini takip ediyor: Cennet veriyor, Cemalullah\u2019\u0131 m\u00fc\u015f\u00e2hede imk\u00e2n\u0131 veriyor ve daha nice nimetlerle onu serfiraz k\u0131l\u0131yor. Yani tenezz\u00fclen insanla mukavele yap\u0131l\u0131yor.<\/p>\n \u00d6yle ise, rica ederim, siz,size ait malzemeleri kullanmadan \u00f6nce, harikul\u00e2deden ne Heraklit ne Mesih nede Mehdi beklemeyin. Cen\u00e2b-\u0131 Hak, peygamberleri i\u00e7in dahi de\u011fi\u015ftirmedi\u011fi \u00e2det-i s\u00fcbhan\u00eesini sizler i\u00e7in de\u011fi\u015ftirecek de\u011fildir. Evet, kadimden beri devam edegelen yol ve y\u00f6ntem budur.<\/p>\n Kaderin me\u015f\u00eeet-i il\u00e2hiye a\u00e7\u0131s\u0131ndan tahlilini yapt\u0131\u011f\u0131m\u0131z bu hususutek bir c\u00fcmle ile \u015f\u00f6ylenoktalayabiliriz:<\/p>\n Cen\u00e2b-\u0131 Hak, her \u015feyi ku\u015fatan ilmiyle, ileride bizim iradelerimizle yapaca\u011f\u0131m\u0131z her \u015feyi biliyor ve bildiklerini de tayin ve takdir ediyor.. sonra da bunlar\u0131 birer plan h\u00e2linde Levh-i Mahfuz\u2019a kaydediyor, daha sonra da melekler bizim hakk\u0131m\u0131zda birdefter tutup b\u00fct\u00fcn amellerimizi yaz\u0131yor, b\u00f6ylece her iki defter de birbirininayn\u0131 oluyor. Tabi\u00ee bunlar\u0131n hepsinde Cen\u00e2b-\u0131 Hakk\u2019\u0131n dilemesi esas oluyor. Zira biz Ehl-i S\u00fcnnet ve\u2019l-Cemaat olarak, \u201cAllah dilerse bir \u015fey olur, Allah bir \u015feyin olmamas\u0131n\u0131 murad buyurursa o \u015fey de olmaz.\u201d kanaat ve inanc\u0131n\u0131 ta\u015f\u0131yoruz.<\/p>\n Her \u015feyi yaratan Allah\u2019t\u0131r. \u201c\u015eey\u201d dedi\u011fimiz ne varsa hepsi O\u2019nun mahlukudur. Biz de amellerimiz de buna dahiliz. Onun i\u00e7indir ki Kur\u2019\u00e2n-\u0131 Kerim\u2019de:<\/p>\n \u0648\u064e\u0627\u0644\u0644\u0647\u064f \u062e\u064e\u0644\u064e\u0642\u064e\u0643\u064f\u0645\u0652 \u0648\u064e\u0645\u064e\u0627 \u062a\u064e\u0639\u0652\u0645\u064e\u0644\u064f\u0648\u0646\u064e<\/p>\n \u201cSizi ve amellerinizi yaratan Allah\u2019t\u0131r.\u201d(Saffat 37\/96)buyrulmaktad\u0131r.<\/p>\n Efendimiz de bir hadislerinde:<\/p>\n \u0627\u0650\u0646\u064e\u0651 \u0627\u0644\u0644\u0647\u064e \u0635\u064e\u0627\u0646\u0650\u0639\u064f \u0643\u064f\u0644\u0650\u0651 \u0635\u064e\u0627\u0646\u0650\u0639\u064d \u0648\u064e\u0635\u064e\u0646\u0652\u0639\u064e\u062a\u0650\u0647\u0650<\/p>\n \u201cHer sanatk\u00e2r\u0131 ve sanat\u0131n\u0131 yaratan Allah\u2019t\u0131r.\u201d(Kenzu\u2019l- Ummal, I\/263) ihtar\u0131nda bulunmaktad\u0131r.<\/p>\n Esasen bizim fiillerimizin de Allah taraf\u0131ndan yarat\u0131lm\u0131\u015f olmas\u0131 bizlere apayr\u0131 bir duygu ve g\u00fcven a\u015f\u0131lamaktad\u0131r. Bu \u00f6yle m\u00fcjde dolu bir inan\u00e7 ve bir d\u00fc\u015f\u00fcncedir ki, bizi yaratan Rabbimiz, bizi ef\u2019\u00e2limizle ba\u015f ba\u015fa b\u0131rakmamakta, kudret ve ilmiyle her an ve her zaman bize bizden daha yak\u0131n bulunmaktad\u0131r. \u0130nsan i\u00e7in bundan daha sevindirici ne olabilir?<\/p>\n S\u00f6z\u00fcn ba\u015f\u0131nda da dedi\u011fimiz gibi, hidayet de dal\u00e2let de Allah\u2019\u0131n elindedir ve bunlar\u0131n v\u00fccud bulmalar\u0131 Cen\u00e2b-\u0131 Hakk\u2019\u0131n me\u015f\u00eeet ve yaratmas\u0131naba\u011fl\u0131d\u0131r.<\/p>\n Kur\u2019\u00e2n-\u0131 Kerim\u2019de bu husus tafsilat\u0131yla eleal\u0131nm\u0131\u015ft\u0131r. Biz sadece misal olmas\u0131 bak\u0131m\u0131ndanbir iki \u00e2yete temas edece\u011fiz:<\/p>\n \u0645\u064e\u0646\u0652 \u064a\u064e\u0647\u0652\u062f\u0650 \u0627\u0644\u0644\u0647\u064f \u0641\u064e\u0647\u064f\u0648\u064e \u0627\u0644\u0652\u0645\u064f\u0647\u0652\u062a\u064e\u062f\u0650 \u0648\u064e\u0645\u064e\u0646\u0652 \u064a\u064f\u0636\u0652\u0644\u0650\u0644\u0652 \u0641\u064e\u0644\u064e\u0646\u0652 \u062a\u064e\u062c\u0650\u062f\u064e \u0644\u064e\u0647\u064f \u0648\u064e\u0644\u0650\u064a\u0651\u0627\u064b \u0645\u064f\u0631\u0652\u0634\u0650\u062f\u0627\u064b<\/p>\n \u201cKimi Allah hidayete erdirirse o hidayete erer. Kimi de dal\u00e2lette b\u0131rak\u0131rsa, art\u0131k onu ir\u015fad edecek birm\u00fcr\u015fid bulamazs\u0131n.\u201d(Kehf, 18\/17)<\/p>\n \u0648\u064e\u0645\u064e\u0646\u0652 \u064a\u064e\u0647\u0652\u062f\u0650 \u0627\u0644\u0644\u0647\u064f \u0641\u064e\u0647\u064f\u0648\u064e \u0627\u0644\u0652\u0645\u064f\u0647\u0652\u062a\u064e\u062f\u0650<\/p>\n \u201cAllah kimi hidayete erdirirse ancak o hidayettedir.\u201d(Isra, 17\/97)<\/p>\n \u0648\u064e\u0645\u064e\u0646\u0652 \u064a\u064e\u0647\u0652\u062f\u0650 \u0627\u0644\u0644\u0647\u064f \u0641\u064e\u0645\u064e\u0627 \u0644\u064e\u0647\u064f \u0645\u0650\u0646\u0652 \u0645\u064f\u0636\u0650\u0644\u064d\u0651 \u0623\u064e\u0644\u064e\u064a\u0652\u0633\u064e \u0627\u0644\u0644\u0647\u064f \u0628\u0650\u0639\u064e\u0632\u0650\u064a\u0632\u064d \u0630\u0650\u064a \u0627\u0646\u0652\u062a\u0650\u0642\u064e\u0627\u0645\u064d<\/p>\n \u201cAllah kimi hidayete erdirirse onu sapt\u0131racak yoktur. Allah aziz ve intikam al\u0131c\u0131 de\u011fil midir!\u201d(Zumer, 39\/37)<\/p>\n Hidayet ve dal\u00e2leti Allah yarat\u0131r; ancak itibar\u00ee dahi olsa, onlar\u0131 mevcut iradenin istek ve talebi \u00fczerine yarat\u0131r. Kul ister, H\u00e2di ve Mudill isimleriyle m\u00fcsemma olan Allah (celle cel\u00e2luhu) da, hidayet ve dal\u00e2leti yarat\u0131verir.<\/p>\n \u0130ki alt ba\u015fl\u0131\u011f\u0131 ihtiva etmektedir.<\/p>\n Bizim tespit edebildi\u011fimiz \u015fekliyle hidayetin iki mertebesi veya \u00e7e\u015fidi vard\u0131r:<\/p>\n Birincisi: \u015eeriat-\u0131 f\u0131triye \u015fartlar\u0131 i\u00e7inde cereyan eden, cebr\u00ee hidayet.<\/p>\n \u0130kincisi: \u0130nsan iradesinin nazara al\u0131nd\u0131\u011f\u0131 hidayet.<\/p>\n Her varl\u0131k, yarat\u0131l\u0131\u015f ve f\u0131trat kanunlar\u0131na g\u00f6rekendisi i\u00e7in takdir edilen hedef ve gayeye do\u011fru giderken cebr\u00ee bir istikamet takip etmektedir. Buna il\u00e2h\u00ee sevkdemek daha uygundur.<\/p>\n Zerrelerden k\u00fcrelerekadar yani, atom \u00e7ekirde\u011fi etraf\u0131nda d\u00f6nen elektronlardan, g\u00f6ky\u00fcz\u00fcnde Mevlev\u00ee gibi d\u00f6nen y\u0131ld\u0131zlara, galaksilereve b\u00fct\u00fcn g\u00f6k cisimlerine kadar her \u015fey bu sevk sayesinde kendisine d\u00fc\u015fen vazifeyi yerine getirmeye \u00e7al\u0131\u015fmaktad\u0131r. Her \u015fey, Allah kar\u015f\u0131s\u0131nda matlup h\u00e2lialabilmek i\u00e7in, \u00e7izilen istikametten zerrece inhiraf etmeden varmak istedi\u011fi hedefe do\u011fru s\u00fcratle ko\u015far.<\/p>\n Kur\u2019\u00e2n-\u0131 Kerim yer yer bize, bu il\u00e2h\u00eesevkleri hat\u0131rlat\u0131r.<\/p>\n \u0130\u015fte onlardan birka\u00e7\u0131:<\/p>\n \u0648\u064e\u0623\u064e\u0648\u0652\u062d\u064e\u0649 \u0631\u064e\u0628\u064f\u0651\u0643\u064e \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0646\u064e\u0651\u062d\u0652\u0644\u0650 \u0623\u064e\u0646\u0650 \u0627\u062a\u064e\u0651\u062e\u0650\u0630\u0650\u064a \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u062c\u0650\u0628\u064e\u0627\u0644\u0650 \u0628\u064f\u064a\u064f\u0648\u062a\u0627\u064b \u0648\u064e\u0645\u0650\u0646\u064e \u0627\u0644\u0634\u064e\u0651\u062c\u064e\u0631\u0650 \u0648\u064e\u0645\u0650\u0645\u064e\u0651\u0627 \u064a\u064e\u0639\u0652\u0631\u0650\u0634\u064f\u0648\u0646\u064e \u062b\u064f\u0645\u064e\u0651 \u0643\u064f\u0644\u0650\u064a \u0645\u0650\u0646\u0652 \u0643\u064f\u0644\u0650\u0651 \u0627\u0644\u062b\u064e\u0651\u0645\u064e\u0631\u064e\u0627\u062a\u0650 \u0641\u064e\u0627\u0633\u0652\u0644\u064f\u0643\u0650\u064a \u0633\u064f\u0628\u064f\u0644\u064e \u0631\u064e\u0628\u0650\u0651\u0643\u0650 \u0630\u064f\u0644\u064f\u0644\u0627\u064b<\/p>\n \u201cRabbin, bal ar\u0131s\u0131na \u015f\u00f6yle ilham etti: Da\u011flarda, a\u011fa\u00e7larda ve haz\u0131rlanm\u0131\u015f kovanlarda yuva edin; sonra her \u00e7e\u015fit \u00fcr\u00fcnden ye, sonra da Rabbinin g\u00f6sterip m\u00fcyesser k\u0131ld\u0131\u011f\u0131 yollara koyul.\u201d(Nahl, 16\/68)<\/p>\n Evet, ar\u0131, bal yapma tekni\u011fini i\u015fte b\u00f6yle bir ir\u015fad, talim ve hidayetle \u00f6\u011frenmi\u015ftir.<\/p>\n Allah (celle cel\u00e2luhu), hidayete g\u00f6t\u00fcr\u00fcc\u00fc b\u00fct\u00fcn vesileleri yarat\u0131r. Hidayeti yaratmas\u0131na gelince o, insan iradesine ba\u011fl\u0131d\u0131r. \u0130rade dedi\u011fimiz mahiyet ve h\u00fcviyeti me\u00e7hul bu izaf\u00ee varl\u0131k, burada da bir \u00e2di \u015fart olmaktad\u0131r.<\/p>\n Kur\u2019\u00e2n-\u0131 Kerim\u2019in bir\u00e7ok \u00e2yetinde bu t\u00fcr hidayet ele al\u0131nmaktad\u0131r. Biz, bunlardan bir ikisini zikretmi\u015f olaca\u011f\u0131z:<\/p>\n \u0648\u064e\u0623\u064e\u0645\u064e\u0651\u0627 \u062b\u064e\u0645\u064f\u0648\u062f\u064f \u0641\u064e\u0647\u064e\u062f\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064f\u0645\u0652 \u0641\u064e\u0627\u0633\u0652\u062a\u064e\u062d\u064e\u0628\u064f\u0651\u0648\u0627 \u0627\u0644\u0652\u0639\u064e\u0645\u064e\u0649 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0647\u064f\u062f\u064e\u0649 \u0641\u064e\u0623\u064e\u062e\u064e\u0630\u064e\u062a\u0652\u0647\u064f\u0645\u0652 \u0635\u064e\u0627\u0639\u0650\u0642\u064e\u0629\u064f \u0627\u0644\u0652\u0639\u064e\u0630\u064e\u0627\u0628\u0650 \u0627\u0644\u0652\u0647\u064f\u0648\u0646\u0650 \u0628\u0650\u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064f\u0648\u0627 \u064a\u064e\u0643\u0652\u0633\u0650\u0628\u064f\u0648\u0646\u064e<\/p>\n \u201cSemud milletine do\u011fru yolu g\u00f6stermi\u015ftik, ama onlar k\u00f6rl\u00fc\u011f\u00fc do\u011fru yolda gitmeye tercih ettiler. Kazand\u0131klar\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak onlar\u0131 al\u00e7alt\u0131c\u0131 azab\u0131n y\u0131ld\u0131r\u0131m\u0131 \u00e7arpt\u0131.\u201d(Fussilet, 41\/17).<\/p>\n Hem hidayet hem de dal\u00e2let do\u011frudan do\u011fruya Cen\u00e2b-\u0131 Hakk\u2019\u0131n yaratmas\u0131yla v\u00fccuda gelir. Bu m\u00e2n\u00e2y\u0131 ifade eden \u015fu hadis-i \u015ferif de bu hakikati tam tenvir eder:<\/p>\n \u0628\u064f\u0639\u0650\u062b\u0652\u062a\u064f \u0645\u064f\u0628\u064e\u0644\u0650\u0651\u063a\u064b\u0627 \u0627\u064e\u0646\u064e\u0627 \u0648\u064e\u062f\u064e\u0627\u0639\u0650\u064a\u064b\u0627 \u0648\u064e\u0644\u064e\u064a\u0652\u0633\u064e \u0627\u0650\u0644\u064e\u0649\u064e\u0651 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0647\u064f\u062f\u064e\u0649 \u0634\u064e\u064a\u0652\u0621\u064c \u0648\u064e\u062e\u064f\u0644\u0650\u0642\u064e \u0627\u0650\u0628\u0652\u0644\u0650\u064a\u0633\u064f \u0645\u064f\u0632\u064e\u064a\u0650\u0651\u0646\u0627\u064b \u0648\u064e\u0645\u064f\u0628\u0652\u063a\u0650\u064a\u0627\u064b \u0648\u064e\u0644\u064e\u064a\u0652\u0633\u064e \u0627\u0650\u0644\u064e\u064a\u0647\u0650 \u0645\u0650\u0646\u064e \u0627\u0644\u0636\u064e\u0651\u0644\u0627\u064e\u0644\u064e\u0629\u0650 \u0634\u064e\u064a\u0652\u0621\u064c<\/p>\n \u201cBen tebli\u011f ve davet edici olarak g\u00f6nderildim. Hidayet meselesinde benim hi\u00e7bir m\u00fcdahalem ve sal\u00e2hiyetim s\u00f6z konusu de\u011fildir. \u015eeytan da b\u00e2t\u0131l\u0131 s\u00fcsl\u00fc g\u00f6stermek ve sizi azd\u0131rmak i\u00e7in g\u00f6nderilmi\u015ftir. Onun da dal\u00e2let hakk\u0131nda bir s\u00f6z ve sal\u00e2hiyeti yoktur.\u201d(Kenzu`l-Ummal, 1\/546).<\/p>\n 4.B\u00f6l\u00fcm- Kaderle \u0130lgili Soru Ve Cevaplar<\/strong><\/p>\n Bu b\u00f6l\u00fcmde kader ile ilgili dokuz soru ve cevap yer almaktad\u0131r.<\/p>\n Soru1: Elest\u00fc: K\u00e2l\u00fb-bel\u00e2 ne demektir?<\/strong><\/p>\n Bizler, vicdanlar\u0131m\u0131z\u0131n derinliklerinden gelen b\u00f6yle bir sesi duymakta ve kalbimizin bu bezme \u015fehadetine muttali bulunmaktay\u0131z.<\/p>\n Eski ve yeni b\u00fct\u00fcn tefsirciler bu s\u00f6z al\u0131nma meselesi hakk\u0131nda pek \u00e7ok \u015fey s\u00f6ylemi\u015flerdir.<\/p>\n Daha \u00f6nce de k\u0131smen arz edildi\u011fi gibi, bir k\u0131sm\u0131 \u201czerr\u00e2t \u00e2leminde daha atomlar h\u00e2lindeyken, ileride terkip h\u00e2line gelecek bu zerrelerden, ruhlar\u0131 ile beraber s\u00f6z al\u0131nm\u0131\u015ft\u0131r.\u201d demektedir. Baz\u0131 tefsirciler de, \u201cBu, \u00e7ocu\u011fun anne karn\u0131na d\u00fc\u015ft\u00fc\u011f\u00fc zaman al\u0131nm\u0131\u015f bir s\u00f6zd\u00fcr.\u201d derler. Bir hadis-i \u015ferifin de teyidine dayanarak, baz\u0131 mudakkik m\u00fcfessirler de derler ki, \u201cHayat nefhedildi\u011fi anda o insandan al\u0131nm\u0131\u015f bir s\u00f6zd\u00fcr.\u201d(Elmalili, 4\/167-175, Istanbul 1992 azim dagitim) kanaatini izhar ederler.<\/p>\n Bu misak ruhlar \u00e2leminde olabildi\u011fi gibi, ruhun kendi atomlar\u0131yla m\u00fcnasebete ge\u00e7ti\u011fi ba\u015fka bir \u00e2lemde de olabilir. Embriyolojik safhalar\u0131n herhangi bir devresinde oldu\u011fu gibi, r\u00fc\u015fde erilece\u011fi \u00e2na kadar ge\u00e7en herhangi bir devrede de olabilir\u2026<\/p>\n Soru 2: \u201cBen sizin Rabbiniz de\u011fil miyim?\u201d sualine \u201cEvet, Rabbimizsin.\u201d ile cevap verildi\u011fine akl\u00ee delil var m\u0131d\u0131r?<\/strong><\/p>\n (Bu sorunun cevab\u0131nda Cenab-i Hakkin vahiy, ilham, telepati gibi cok cesitli sekillerde konusmasi oldu\u011fu izah edilerek deniyor ki):<\/p>\n B\u00fct\u00fcn bunlardan anla\u015f\u0131l\u0131yor ki, Allah (celle cel\u00e2luhu), \u201cl\u00e2 yu\u00e2d ve l\u00e2 yuhs\u00e2\u201d (say\u0131s\u0131z, pek \u00e7ok) konu\u015fma stilleri yaratm\u0131\u015f.<\/p>\n \u015eimdi gelelim meselemize. Allah (celle cel\u00e2luhu) bize \u0627\u064e\u0644\u064e\u0633\u0652\u062a\u064f \u0628\u0650\u0631\u064e\u0628\u0650\u0651\u0643\u064f\u0645\u0652 \u201cBen sizin Rabbiniz de\u011fil miyim?\u201d149 buyurdu; ama, bunu hangi konu\u015fma stilinde ifade etti bilemiyoruz. \u015eayet, velinin kalbine dikte edilen mors alfabesi gibi bir tarzla bildirmi\u015fse bunu, herh\u00e2lde kulaklar\u0131m\u0131zla duyaca\u011f\u0131m\u0131z bir sesle beklememiz do\u011fru olamaz. Bu bir ilham ise, vahiy de\u011fildir. Vahiy ise, ilham de\u011fildir. Ruha bir konu\u015fma ise, cesede bir konu\u015fma de\u011fildir. Cesede bir hitap ise, o zaman da ruha hitap nevinden de\u011fildir\u2026<\/p>\n \u015eu nokta \u00e7ok \u00f6nemlidir: \u0130nsanlar, misal \u00e2leminde, berzah \u00e2leminde veya ervah \u00e2leminde g\u00f6rd\u00fckleri, duyduklar\u0131 \u015feyleri, bu \u00e2lemin mikyaslar\u0131 ile de\u011ferlendirdikleri takdirde yan\u0131l\u0131rlar. Muhbir-i S\u00e2d\u0131k (sallall\u00e2hu aleyhi ve sellem) bize diyor ki: \u201cKabirde M\u00fcnker-Nekir gelir, size soru sorar.\u201d150 Acaba adam\u0131n neyine soru soracaklar?<\/p>\n \u0130ster cesedine sorsunlar, ister ruhuna; netice de\u011fi\u015fmez. Sorduklar\u0131n\u0131 \u00f6l\u00fc duyar ama onun yan\u0131nda bulunan kimseler kat\u2019iyen duymazlar.<\/p>\n Soru 3: \u0130rade-i k\u00fclliyenin yaln\u0131z ve yaln\u0131z Allah\u2019a ait oldu\u011fu Kur\u2019\u00e2n-\u0131 Kerim\u2019de beyan olunmu\u015ftur. Bunun yan\u0131 s\u0131ra, c\u00fcz\u2019\u00ee bir iradenin insana verildi\u011fi de malumdur. H\u00e2l b\u00f6yle olunca, g\u00fcnah i\u015fleyen bir ki\u015fi kendi iradesine uyarak m\u0131 g\u00fcnah i\u015fler, yoksa Cen\u00e2b-\u0131 Hakk\u2019\u0131n irade-i k\u00fclliyesi mi g\u00fcnah i\u015fletir?<\/strong><\/p>\n \u0130\u015f tamam\u0131yla Allah\u2019a aittir. Fakat Allah size ait bu i\u015fleri yarat\u0131rken, sizin c\u00fcz\u2019\u00ee m\u00fcdahalenizi de \u00e2di \u015fart olarak kabul etmi\u015f ve yapaca\u011f\u0131 her \u015feyi onun \u00fczerine in\u015fa buyurmu\u015ftur.<\/p>\n Mesel\u00e2, haz\u0131rlan\u0131p i\u015fler, \u00e7al\u0131\u015f\u0131r, y\u00fcr\u00fcr h\u00e2le getirilmi\u015f bir makine d\u00fc\u015f\u00fcnelim ki; sadece \u00e7al\u0131\u015ft\u0131rmak i\u00e7in onun d\u00fc\u011fmesine dokunma vazifesi, size verilmi\u015f olsun. O makineyi harekete ge\u00e7irme ise, onu kuran ve in\u015fa eden zata mahsustur. \u0130\u015fte, be\u015fere ait bu k\u00fc\u00e7\u00fck m\u00fcba\u015ferete biz, \u201ckesb\u201d veya \u201cc\u00fcz\u2019\u00ee irade\u201d diyoruz. Allah\u2019a ait olana ise \u201chalk etme, yaratma\u201d diyoruz.<\/p>\n Meseleyi daha fazla tenvir i\u00e7in, burada bir b\u00fcy\u00fck zat\u0131n bu mevzuda irad etti\u011fi bir misali arz etmek istiyorum. Diyor ki: \u201cSen bir \u00e7ocu\u011fun iste\u011fiyle, onu kuca\u011f\u0131na alsan; sonra sana dese ki, beni falan yere g\u00f6t\u00fcr; sen de onu oraya g\u00f6t\u00fcrsen; o da orada \u00fc\u015f\u00fcy\u00fcp hastalansa; \u015fimdi o \u00e7ocuk sana: \u201cBeni niye buraya getirdin?\u201d diye itirazda bulunabilir mi? Bulunamaz, \u00e7\u00fcnk\u00fc kendisi istedi. \u00dcstelik ona: \u201cSen istedin!\u201d diyerek iki de tokat vurursun.\u201d<\/p>\n \u015eimdi bu hususta \u00e7ocu\u011fun iradesi ink\u00e2r edilebilir mi? Edilemez; zira o talep etti ve istedi. Ama onu oraya getiren sensin\u2026<\/p>\n Soru4: Kur\u2019\u00e2n-\u0131 Kerim\u2019de,\u201cBen, kime dal\u00e2let murad edersem, dal\u00e2letten ayr\u0131lmaz; kime hidayet murad edersem hidayetten ayr\u0131lmaz.\u201d deniliyor. Hem de \u201c\u0130nsano\u011fluna ak\u0131l, fikir verdim, iradesini kendi eline b\u0131rakt\u0131m, ayr\u0131ca do\u011fru yolu da e\u011fri yolu da g\u00f6sterdim. Hangisinden giderse gitsin.\u201ddeniliyor. Bunlar, nas\u0131l telif edilir?<\/strong><\/p>\n Dal\u00e2leti, Mudill isminin iktizas\u0131yla yaratan, hidayeti, H\u00e2di isminin tecell\u00eesine ba\u011flayan ancak Allah\u2019t\u0131r (celle cel\u00e2luhu). Demek ki, ikisini veren de Hak\u2019t\u0131r. Ama bu demek de\u011fildir ki; kulun hi\u00e7bir dahli, m\u00fcba\u015fereti olmadan, Allah taraf\u0131ndan cebren dal\u00e2lete itiliyor veya hidayete sevk ediliyor da, o, ya d\u00e2ll (sap\u0131k) veya r\u00e2\u015fid (d\u00fcr\u00fcst) bir insan oluyor.<\/p>\n Hidayet eden Allah\u2019t\u0131r; fakat bu hidayete ermede Allah\u2019\u0131n kap\u0131s\u0131n\u0131, \u201ckesb\u201d unvan\u0131yla d\u00f6ven kuldur.<\/p>\n Demek oluyor ki; hidayet eden de, dal\u00e2leti veren de Allah\u2019t\u0131r (celle cel\u00e2luhu). Ama bir kimse dal\u00e2letin yoluna girdiyse, Allah (celle cel\u00e2luhu) da binde 999,9 \u00f6tesi kendisine ait i\u015fi yarat\u0131r; \u2013t\u0131pk\u0131 d\u00fc\u011fmeye dokunma gibi\u2013, sonra da insan\u0131, dal\u00e2lete meylettirir. O arzusundan \u00f6t\u00fcr\u00fc de ya cezaland\u0131r\u0131r veya affeder.<\/p>\n Soru 5: Allah (celle cel\u00e2luhu) \u00e7ok insanlara, araba, apartman, mal, m\u00fclk, itibar, arkada\u015f, \u015fan, \u015f\u00f6hret vermi\u015f. Baz\u0131 insanlara da fakirlik, dert, musibet, elem, keder, vermi\u015f; sonraki insanlar \u00e7ok mu k\u00f6t\u00fc, yoksa Allah \u00f6b\u00fcrlerini \u00e7ok mu seviyor? U\u00e7mak i\u00e7in ya\u015fayanla, s\u00fcr\u00fcnmek i\u00e7in ya\u015fayan aras\u0131ndaki fark nedir?<\/strong><\/p>\n Mamafih, zay\u0131f bir hadis-i \u015ferifte; Allah\u2019\u0131n, mal\u0131 sevdi\u011fine-sevmedi\u011fine, din ve iman\u0131 ise sevdi\u011fine verdi\u011fi ifade edilmektedir. (Mecma\u2019uz- Zevaid, X\/90,228;Deylemi) ki, mevzuumuz itibar\u0131yla olduk\u00e7a m\u00e2nidard\u0131r.<\/p>\n Bir de, mal-m\u00fclk mutlaka hay\u0131r say\u0131lmamal\u0131d\u0131r. Evet, bazen Allah (celle cel\u00e2luhu) mal-menal ve d\u00fcnyev\u00ee huzur ve saadet isteyenlere, istediklerini verir; bazen de vermez. Ama Allah\u2019\u0131n (celle cel\u00e2luhu) hem vermesi, hem de vermemesi hay\u0131rl\u0131d\u0131r. Zira sen iyi bir insan ve verileni de yerinde kullanacak isen, senin i\u00e7in hay\u0131rl\u0131d\u0131r. \u0130yi bir insan de\u011fil ve istikametten de ayr\u0131lm\u0131\u015f isen, Allah\u2019\u0131n vermesi de vermemesi de senin i\u00e7in hay\u0131rl\u0131 de\u011fildir.<\/p>\n Onun i\u00e7in, ne m\u00fcstakillen servet ne de fakirlik bir felakettir. Belki yerine g\u00f6re fakirlik de servet de Allah\u2019\u0131n en b\u00fcy\u00fck nimetlerindendir. Allah Res\u00fbl\u00fc (sallall\u00e2hu aleyhi ve sellem) iradesiyle fakirli\u011fi ihtiyar buyurmu\u015ftur. Hz. \u00d6mer\u2019e hitaben,<\/p>\n \u0627\u064e\u0645\u064e\u0627 \u062a\u064e\u0631\u0652\u0636\u064e\u0649 \u0627\u064e\u0646\u0652 \u062a\u064e\u0643\u064f\u0648\u0646\u064e \u0644\u064e\u0647\u064f\u0645\u064f \u0627\u0644\u062f\u064f\u0651\u0646\u0652\u064a\u064e\u0627 \u0648\u064e\u0644\u064e\u0646\u064e\u0627 \u0627\u0652\u0644\u0622\u062e\u0650\u0631\u064e\u0629\u064f<\/p>\n \u201c\u0130stemez misin d\u00fcnya onlar\u0131n olsun, ahiret bizim.\u201d161 buyurmu\u015flard\u0131r. Hz. \u00d6mer, d\u00fcnya servetleri devlet hazinesine akt\u0131\u011f\u0131 h\u00e2lde, bir fakir insan gibi k\u00fbt-u l\u00e2 yem\u00fbtla ge\u00e7inmi\u015f ve fazlas\u0131n\u0131 istememi\u015ftir.<\/p>\n Demek ki, yerine g\u00f6re fakirlik nimet, yerine g\u00f6re de devlet. As\u0131l mesele, kalbde musadd\u0131k\u0131n bulunmas\u0131d\u0131r. Yani:<\/p>\n \u201cY\u00e2 Rabbi, Senden ne gelirse gelsin makbul\u00fcmd\u00fcr.<\/p>\n Ho\u015ftur bana Senden gelen, ya h\u0131l\u2019at \u00fc yahut kefen;<\/p>\n Ya taze g\u00fcl, yahut diken, l\u00fctfun da ho\u015f, kahr\u0131n da ho\u015f.\u201d<\/p>\n diyebilmektir.<\/p>\n \u015eark\u00ee Anadolu\u2019da da; \u201cSenden, o hem ho\u015f, hem bu ho\u015f.\u201d derler.<\/p>\n \u0130nsan hil\u2019at giyipservet i\u00e7inde de y\u00fczse, Allah\u2019la beraber oldu\u011fu takdirde, Abd\u00fclkadirGeyl\u00e2n\u00ee gibi, yine aya\u011f\u0131 velilerin omuzunda ve m\u00fcbarek ba\u015f\u0131da Res\u00fbl-i Ekrem\u2019in (sallall\u00e2hu aleyhi ve sellem) d\u00e2menine dokunacakt\u0131r. AmaAllah ile m\u00fcnasebeti yoksa, o fakirin d\u00fcnyas\u0131 da h\u00fcsran, ahireti de h\u00fcsran demektir. Keza Allah ile beraber olmayan zengin, z\u00e2hiren d\u00fcnyada mesut gibi g\u00f6r\u00fcnse de, neticede a\u011f\u0131r bir h\u00fcsrana u\u011frayacakt\u0131r.<\/p>\n Soru 6: Allah ni\u00e7in kullar\u0131n\u0131 bir yaratmad\u0131? Kimini k\u00f6r, kimisini topal olarak yaratt\u0131?<\/strong><\/p>\n Allah m\u00fclk sahibidir. M\u00fclk\u00fcnde istedi\u011fi gibi tasarruf eder. Kimse O\u2019na kar\u0131\u015famaz ve O\u2019nun icraat\u0131na m\u00fcdahale edemez. Senin zerrat\u0131n\u0131yaratan, terkibinid\u00fczenleyen Allah\u2019t\u0131r. \u0130nsan\u00ee h\u00fcviyeti bah\u015feden de yine Allah\u2019t\u0131r (celle cel\u00e2luhu). Sen bunlar\u0131 sana l\u00fctfeden Allah\u2019a daha evvelbir \u015fey vermemi\u015fsin ki, O\u2019nun kar\u015f\u0131s\u0131nda birhak iddia edebilesin. E\u011fer sen, sana verilenler mukabilinde Allah\u2019a bir \u015fey vermi\u015f olsayd\u0131n, \u201cBir g\u00f6z verme, iki g\u00f6z ver; bir el verme, iki el ver!\u201d gibi iddialarda bulunmaya.. \u201cNiye iki tane de\u011fil de bir ayak verdin?\u201d diye itiraz etmeye belki hak kazan\u0131rd\u0131n. H\u00e2lbuki sen Allah\u2019a (celle cel\u00e2luhu)bir \u015fey vermemi\u015fsin ki, \u2013h\u00e2\u015f\u00e2 ve kell\u00e2\u2013 O\u2019na adaletsizlik isnad\u0131nda bulunas\u0131n. Haks\u0131zl\u0131k, \u00f6denmeyen birhaktan gelir. Senin O\u2019na kar\u015f\u0131 ne hakk\u0131n var ki, yerine getirilmedi de haks\u0131zl\u0131kirtik\u00e2p edildi!<\/p>\n 2.Cen\u00e2b-\u0131 Allah, bazen insan\u0131n aya\u011f\u0131n\u0131 al\u0131r; onun kar\u015f\u0131l\u0131\u011f\u0131nda ahirette pek \u00e7ok \u015fey verir. Aya\u011f\u0131n\u0131 almakla o kimseye aczini, zaaf\u0131n\u0131, fakr\u0131n\u0131 hissettirir. Kalbini Kendisine \u00e7evirtip, o insan\u0131n duygular\u0131nda inki\u015faf ba\u015flat\u0131rsa \u00e7ok az bir \u015fey almakla, pek \u00e7ok \u015feyler vermi\u015f olur. Demek ki z\u00e2hiren olmasa bilehakikatte bu ona, Allah\u2019\u0131n l\u00fctfunun ifadesidir. T\u0131pk\u0131 \u015fehit edip ona Cennet vermek gibi\u2026<\/p>\n Mesel\u00e2, \u015fehirlerin alt\u0131n\u0131 \u00fcst\u00fcne getiren korkun\u00e7 bir zelze\u00adlede, binlerce insan\u0131n b\u00fct\u00fcn gayretlere ra\u011fmen kurtar\u0131lama\u00admalar\u0131na muk\u00e2bil, zelzeleden g\u00fcnlerce sonra kendini koru\u00admadan \u00e2ciz \u00e7ocuklar\u0131n, hi\u00e7bir zarar ve ziy\u00e2na u\u011framadan topra\u011f\u0131n alt\u0131nda istirahat ederken bulunmalar\u0131.. hem kanala yuvarlanan bir r\u00f6mork i\u00e7indeki b\u00fct\u00fcn i\u015f\u00e7ilerin bo\u011fulmalar\u0131na kar\u015f\u0131l\u0131k, \u00e7ok \u00f6telerde hi\u00e7bir ar\u0131zaya u\u011framadan, suyun \u00fcze\u00adrinde y\u00fcz\u00fcp duran kundakta bir \u00e7ocu\u011fun bulunmas\u0131, hem bir u\u00e7ak kazas\u0131nda, en m\u00e2hir ve tecr\u00fcbeli kimselerin ka\u00e7amay\u0131p cay\u0131r cay\u0131r yanmalar\u0131n\u0131n yan\u0131nda, u\u00e7a\u011f\u0131n d\u00fc\u015fmesiyle iki y\u00fcz metre \u00f6teye f\u0131rlayan mini mini bir yavrunun hi\u00e7 ar\u0131za alma\u00addan kurtulmas\u0131 gibi\u2026 y\u00fczlerce h\u00e2dise ispat etmektedir ki; hayat da \u00f6l\u00fcm de kendi kendine olmay\u0131p; aksine, bilen, g\u00f6\u00adren ve idare eden Bir\u2019inin tedbiriyle meydana gelmektedir.<\/p>\n Soru 7: \u0130nsan\u0131n ne zaman ve nas\u0131l \u00f6lece\u011fi \u00f6nceden belirlendi\u011fine g\u00f6re onu \u00f6ld\u00fcrenin su\u00e7u nedir ?<\/strong><\/p>\n O irade Y\u00fcce Yarat\u0131c\u0131 taraf\u0131ndan bir \u015fart ve sebep olarak kabul edilmi\u015fse onu hay\u0131rlara ve \u015ferlere \u00e7evirmes\u0131ne g\u00f6re su\u00e7lu veya su\u00e7suz olmas\u0131, irade dedi\u011fimiz c\u00fcz i emrin hayra veya \u015ferre meyil g\u00f6stermesine dayanmaktad\u0131r.<\/p>\n Mesel\u00e2, O y\u00fcce Z\u00e2t, iklimlerin de\u011fi\u015fmesi gibi \u00e7ok b\u00fcy\u00fck bir h\u00e2diseyi, bizim nefes al\u0131p vermemize ba\u011flay\u0131p sonra da dese ki: \u201c\u015eu miktar\u0131n \u00fcst\u00fcnde nefes al\u0131p verirseniz, bulundu\u011funuz yerin co\u011fraf\u00ee durumunu de\u011fi\u015ftiririm.\u201d Bizler, tenas\u00fcb-\u00fc illiyet prensibi a\u00e7\u0131s\u0131ndan, nefes al\u0131p verme ile, iklimlerin de\u011fi\u015fmesi aras\u0131nda bir m\u00fcnasebet g\u00f6rmedi\u011fimiz i\u00e7in, yasak edilen \u015feyi i\u015flesek; o da, vaad etti\u011fi gibi iklimleri de\u011fi\u015ftirse, takatimizin \u00e7ok fevkinde dahi olsa bu i\u015fe biz sebebiyet verdi\u011fimiz i\u00e7in sorumlu da biz oluruz.<\/p>\n \u0130\u015fte bunun gibi, herkes elindeki c\u00fcz\u2019\u00ee irade ve ihtiyariyle, sebebiyet verdi\u011fi \u015feylerin neticelerinden \u00f6t\u00fcr\u00fc, ya su\u00e7lu say\u0131l\u0131r ve mu\u00e2heze g\u00f6r\u00fcr veya vefal\u0131 say\u0131l\u0131r, m\u00fck\u00e2fata mazhar olur.<\/p>\n Kimin, hangi istikamette, nas\u0131l bir temay\u00fcl\u00fc olacak ve kim \u00e2di bir \u015fart ve sebepten ibaret olan iradesini, hangi y\u00f6nde kullanacaksa, b\u00fct\u00fcn bunlar, \u00f6nceden bilindi\u011fi i\u00e7in; o sebeplere g\u00f6re meydana gelecek neticeleri takdir ve tesbit etmek, insan iradesini ne ba\u011flamakta ne de zorlamaktad\u0131r. Aksine, onun meyilleri hesaba kat\u0131larak hakk\u0131nda bu takdirler yap\u0131ld\u0131\u011f\u0131 i\u00e7in, iradesi kabul edilmekte ve ona de\u011fer verilmektedir. Aynen \u00f6yle de, Y\u00fcce Yarat\u0131c\u0131 kullar\u0131ndan birine: \u201cSen \u015fu istikamette bir meyil g\u00f6sterecek olursan, ben de senin meyil g\u00f6sterdi\u011fin o \u015feyi yarataca\u011f\u0131m. Ve i\u015fte senin o temay\u00fcl\u00fcne g\u00f6re de, \u015fimdiden onu belirlemi\u015f bulunuyorum.\u201d diye ferman etse, onun iradesine ehemmiyet atfetmi\u015f ve k\u0131ymet vermi\u015f olur.<\/p>\n Binaenaleyh, ilk belirlemede iradeyi ba\u011flama olmad\u0131\u011f\u0131 gibi, insan\u0131, r\u0131zas\u0131 hil\u00e2f\u0131na herhangi bir i\u015fe zorlama da yoktur.<\/p>\n H\u00e2s\u0131l\u0131: Allah, olmu\u015f-olacak her \u015feyi ihata eden geni\u015f ilmiyle; sebepleri neticeler gibi; neticeleri de sebepler gibi bilmektedir. Kimlerin iyi i\u015fler yapmaya niyet edeceklerini ve kimlerin k\u00f6t\u00fc \u015feylere te\u015febb\u00fcste bulunacaklar\u0131n\u0131 bilmi\u015f ve i\u015fte bu te\u015febb\u00fcs ve niyetlere g\u00f6re neler yarataca\u011f\u0131n\u0131 belirlemi\u015f ve takdir etmi\u015ftir. Zaman\u0131 gelince de, m\u00fckellefin meyil ve niyetlerine g\u00f6re, takdir buyurdu\u011fu \u015feyleri diledi\u011fi gibi yaratm\u0131\u015ft\u0131r.<\/p>\n Onun i\u00e7in, bir insan\u0131n nas\u0131l ve ne zaman \u00f6lece\u011finin ve bir ba\u015fkas\u0131n\u0131n da bu fiile sebebiyet verece\u011finin \u00f6nceden tayin edilmi\u015f olmas\u0131, mesuliyeti giderici de\u011fildir. Zira takdir, onun h\u00fcrriyet ve iradesi hesaba kat\u0131larak yap\u0131lm\u0131\u015ft\u0131r. Bu itibarla da, onun c\u00fcrm\u00fc kendisine isnat edilecek ve ona g\u00f6re de mu\u00e2hezeye t\u00e2bi tutulacakt\u0131r.<\/p>\n Soru 8: \u0130rade-i k\u00fclliye ve irade-i c\u00fcz\u2019iye ne demektir?<\/strong><\/p>\n Asl\u0131nda, Cen\u00e2b-\u0131 Hakk\u2019\u0131n iradesine k\u00fcll\u00ee irade denmekle \u015fu m\u00e2n\u00e2lar kasdolunmu\u015ftur: B\u00fct\u00fcn irade Allah\u2019a aittir. \u0130rade, O\u2019nun iradesine verilen bir isimdir. O murad buyurdu\u011fu zaman, ba\u015fkas\u0131n\u0131n iradesine bakmaks\u0131z\u0131n, murad buyurdu\u011fu \u015feyi yarat\u0131r. Burada, daha \u00f6nce dikkatinizi \u00e7ekti\u011fimiz bir hususu yeniden hat\u0131rlatmak istiyoruz. Baz\u0131lar\u0131 yanl\u0131\u015f olarak, \u201cO diledi\u011fini yarat\u0131r, dilemedi\u011fini yaratmaz.\u201d der. Bu s\u00f6z yanl\u0131\u015ft\u0131r. Do\u011frusu \u015fu \u015fekilde olmal\u0131d\u0131r: \u201cAllah\u2019\u0131n (celle cel\u00e2luhu) olmas\u0131n\u0131 murad etti\u011fi \u015fey olur. Olmamas\u0131n\u0131 murad etti\u011fi \u015fey de olmaz.\u201d<\/p>\n \u0130nsanlara da bir irade vermi\u015ftir. Bu irade, insan i\u00e7in bir terakk\u00ee veya tedenn\u00ee vas\u0131tas\u0131d\u0131r (ki buna da irade-i cuziyye denir.<\/p>\n Soru 9: Cen\u00e2b-\u0131 Hakk\u2019\u0131n at\u00e2 kanununu izah eder misiniz?<\/strong><\/p>\n At\u00e2y\u0131 ise \u015fu \u015fekilde anlayabiliriz: Mesel\u00e2 kul, iradesini, meylini \u015fer istikametinde sarfeder. Fakat Cen\u00e2b-\u0131 Hak o kulun g\u00fczel bir h\u00e2li, kalbinin g\u00fczel bir durumu veya iyi bir davran\u0131\u015f\u0131, mazide i\u015fledi\u011fi g\u00fczel bir ameli sebebiyle ya da istikbalde yapaca\u011f\u0131 iyi amelleri vesilesiyle onun dal\u00e2letini murad etmez ve onun i\u00e7in o k\u00f6t\u00fcl\u00fc\u011f\u00fc yaratmaz. Hatta bir engel \u00e7\u0131kar\u0131r ve onu \u00f6yle bir k\u00f6t\u00fcl\u00fckten al\u0131kor, k\u00f6t\u00fc yere gitmesine meydan vermez. Bu, Cen\u00e2b-\u0131 Hakk\u2019\u0131n at\u00e2s\u0131d\u0131r.<\/p>\n Fakat b\u00fct\u00fcn bunlar Levh-i Mahv ve \u0130sbat\u2019ta cereyan eden \u015feylerdir. Yoksa ilm-i il\u00e2h\u00eede herhangi bir de\u011fi\u015fiklik s\u00f6z konusu de\u011fildir. Levh-i Mahv ve \u0130sbat, bir bak\u0131ma insan\u0131n husus\u00ee defteridir. Buralarda de\u011fi\u015fiklik s\u00f6z konusu olabilir; fakat Levh-i Mahfuz-u \u00c2zam\u2019da de\u011fi\u015fiklik s\u00f6z konusu olmaz.<\/p>\n At\u00e2 bir l\u00fctuftur. L\u00fctuflarda ise istihkak \u015fart de\u011fildir. Esasen meseleye bu zaviyeden bakt\u0131\u011f\u0131m\u0131zda bizim i\u015fledi\u011fimiz b\u00fct\u00fcn hasenelerin Cen\u00e2b-\u0131 Hakk\u2019\u0131n at\u00e2s\u0131 oldu\u011funu g\u00f6r\u00fcr\u00fcz.<\/p>\n\n
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