MEYVE, SON AMA \u00c7EK\u0130RDE\u011e\u0130 BARINDIRMAKLA AYNI ZAMANDA \u0130LKT\u0130R<\/strong><\/p>\n Bu \u00e7al\u0131\u015fman\u0131n birinci b\u00f6l\u00fcm\u00fcnde de zikredilen bu k\u00fcll\u00ee hakikat, \u201cSeni ancak \u00e2lemlere rahmet olarak g\u00f6nderdik.\u201d\u00a0 \u00e2yeti kerimesi ve \u201cSen olmasayd\u0131n, k\u00e2inatlar\u0131 yaratmazd\u0131m!\u201d\u00a0 hadis-i kuds\u00eesindeki man\u00e2y\u0131 a\u00e7\u0131klay\u0131c\u0131 anlam ve muhtevaya sahiptir.<\/p>\n Nas\u0131l ki bir a\u011fa\u00e7 meyvesi i\u00e7in yeti\u015ftirilir, dolay\u0131s\u0131yla a\u011fac\u0131n varl\u0131\u011f\u0131ndan birinci gaye meyvesidir ve meyve, a\u011fa\u00e7ta en son ortaya \u00e7\u0131ksa da, a\u011fac\u0131n onu dikenin, yeti\u015ftirenin zihninde a\u011fac\u0131n varl\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan ilktir; bunun gibi, her i\u015f, davran\u0131\u015f ve faaliyet de bir gayeye oturur ve gaye, o i\u015f, davran\u0131\u015f ve faaliyetin varl\u0131\u011f\u0131nda ilktir. Gayesiz ve abes hi\u00e7bir \u015fey yapmayan, yapmamak \u015f\u00e2n\u0131ndan olan Cenab-\u0131 Allah\u2019\u0131n (c.c.) her bir eseri ve icraat\u0131 da elbette pek \u00e7ok gayelere dayan\u0131r. Bu sebeple, gerek Cenab-\u0131 Allah\u2019a, gerekse insanlara ait her i\u015fte, her eserde ve faaliyette gaye en \u00f6ncedir, fakat bu gaye, eser ve icraat\u0131n tamamlanmas\u0131yla, yani en son ortaya \u00e7\u0131kar. \u0130\u015fte, varl\u0131k silsilesinde en sonda olan, silsilenin neticesi, meyvesi ve gayesi olup, dolay\u0131s\u0131yla onun varl\u0131\u011f\u0131nda en evveldir.<\/p>\n Cenab-\u0131 Allah (c.c.), k\u00e2inat\u0131 tan\u0131nmas\u0131 ve k\u00e2inattaki \u015fuurlu varl\u0131klar\u0131n Kendisi\u2019ni tan\u0131y\u0131p O\u2019na ibadet etmeleri i\u00e7in yaratm\u0131\u015ft\u0131r. \u201cBen, cinleri ve insanlar\u0131 ancak (Beni tan\u0131s\u0131nlar ve) Bana ibadet etsinler diye yaratt\u0131m.\u201d\u00a0 \u00e2yeti de, bu ger\u00e7e\u011fi a\u00e7\u0131k\u00e7a ifade etmektedir. B\u00fct\u00fcn k\u00e2inatta Cenab-\u0131 Allah\u2019\u0131 en iyi tan\u0131yan, O\u2019na en \u00fcst seviyede ibadet eden, dolay\u0131s\u0131yla k\u00e2inat\u0131n yarat\u0131l\u0131\u015f gayesini \u00f6ncelikle yerine getirenler, peygamberlerdir. \u015eu halde, peygamberler, k\u00e2inat veya varl\u0131k a\u011fac\u0131n\u0131n en \u00f6nemli meyveleri olup, bir bak\u0131ma k\u00e2inat, onlar i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r. Peygamberler i\u00e7inde ise onlar\u0131n sonuncusu olan Peygamberimiz Hz. Muhammed (sallallahu aleyhi vesellem), peygamberlik man\u00e2, muhteva ve vazifesinin en \u00f6nde gelen ve en k\u00e2mil temsilcisidir. \u00c7\u00fcnk\u00fc:<\/p>\n \u0130\u015fte bu \u00f6nemli ger\u00e7ekler sebebiyledir ki, b\u00fct\u00fcn \u00f6nceki peygamberler Allah Ras\u00fbl\u00fc\u2019n\u00fcn \u00e2deta birer mukaddimesi gibi iken, Allah Ras\u00fbl\u00fc, peygamberlik misyonunun k\u00fcll\u00ee ve evrensel tek temsilcisi olmu\u015ftur. Bu sebeple de O, Cenab-\u0131 Allah\u2019\u0131n tan\u0131nmak ve Kendisi\u2019ne ibadet edilmek i\u00e7in yaratt\u0131\u011f\u0131 varl\u0131k a\u011fac\u0131n\u0131n en b\u00fcy\u00fck ve e\u015fsiz meyvesi, dolay\u0131s\u0131yla da yarat\u0131lmaktan ana gayedir. Yarat\u0131l\u0131\u015f a\u011fac\u0131n\u0131n meyvesi olarak, yani z\u00e2t\u0131yla peygamberlik silsilesinde son, ama gaye olarak ise mahiyeti ve man\u00e2s\u0131yla, varl\u0131\u011f\u0131n\u0131n temelini te\u015fkil eden n\u00fbruyla yarat\u0131l\u0131\u015fta ilktir.<\/p>\n B\u00dcT\u00dcN PEYGAMBERLER, PEYGAMBER EFEND\u00ceM\u0130Z\u2019E \u015eAH\u0130TT\u0130RLER<\/strong><\/p>\n Yukar\u0131da \u00fczerinde duruldu\u011fu gibi ve burada ayn\u0131 ger\u00e7e\u011fi tekrar ifade edecek olursak, bir i\u015fte maksat ve netice, bir a\u011fa\u00e7ta meyve \u00f6nce d\u00fc\u015f\u00fcn\u00fcl\u00fcr; bir ba\u015fka ifadeyle, bir i\u015fe onunla ger\u00e7ekle\u015ftirilmek istenen gaye sebebiyle giri\u015filir ve hangi meyveyi almak istiyorsak o meyveyi verecek a\u011fa\u00e7 dikilir ve yeti\u015ftirilir. Dolay\u0131s\u0131yla, i\u015fin gayesi veya neticesi, a\u011fac\u0131n meyvesi, \u00f6yleyse varl\u0131\u011f\u0131n da gayesi ve\/veya meyvesi fizik\u00ee olarak en son olsa da, niyette ve man\u00e2 olarak en \u00f6ncedir.<\/p>\n K\u00e2inat\u0131n yarat\u0131lmas\u0131ndan gaye Cenab-\u0131 Allah\u2019\u0131 tan\u0131tacak bir kitap olmas\u0131, insan\u0131n yarat\u0131lmas\u0131ndan gaye ise bu kitab\u0131 okuyup, Cenab-\u0131 Allah\u2019\u0131 tan\u0131mas\u0131 ve O\u2019na ibadet etmesidir.\u00a0 \u0130slam, k\u00e2inat kitab\u0131n\u0131n terc\u00fcman\u0131, dolay\u0131s\u0131yla Cenab-\u0131 Allah\u2019\u0131n k\u00e2inat\u0131 yaratmaktaki gayesinin ger\u00e7ekle\u015fme yolu veya vas\u0131tas\u0131d\u0131r. \u00d6nceki peygamberlerin her biri, \u0130sl\u00e2m\u2019\u0131 belli bir zaman, belli bir veya birka\u00e7 kavim i\u00e7in ve belli \u015fartlarda ge\u00e7erli olmak \u00fczere temsil ve tebli\u011f etmesine mukabil, onu b\u00fct\u00fcn zamanlar, mek\u00e2nlar, \u015fartlar ve insanlar i\u00e7in ge\u00e7erli olmak \u00fczere niha\u00ee boyutlar\u0131yla temsil ve tebli\u011f eden Peygamber Efendimiz (sallallahu aleyhi vesellem) olmu\u015ftur.\u00a0 Demek oluyor ki, Cenab-\u0131 Allah\u2019\u0131n varl\u0131\u011f\u0131 yaratmaktaki gayesi, en m\u00fckemmel, eksiksiz ve kusursuz olarak Peygamber Efendimizle (sallallahu aleyhi vesellem) ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n Bir a\u011fa\u00e7, meyvedeki \u00e7ekirdekte ba\u015flar ve nihayet meyvede biter. O bak\u0131mdan, a\u011fac\u0131n fizik\u00ee varl\u0131\u011f\u0131nda son ve netice, dolay\u0131s\u0131yla a\u011fac\u0131n varl\u0131\u011f\u0131ndan gaye olan meyve, \u00e7ekirde\u011fi ile de a\u011fac\u0131n tamam\u0131n\u0131 en yo\u011fun bi\u00e7imde kendinde ta\u015f\u0131r. Ayr\u0131ca, madd\u00ee-fizik\u00ee varl\u0131k daima ilm\u00ee-manev\u00ee varl\u0131\u011f\u0131n d\u0131\u015fta tezah\u00fcr\u00fcnden ibaret olup, bir \u015feyin madd\u00ee-fizik\u00ee varl\u0131\u011f\u0131, hem varolu\u015f gayesinden, hem de ilm\u00ee-manev\u00ee varl\u0131\u011f\u0131ndan sonra gelir. \u0130\u015fte, mademki Cenab-\u0131 Allah\u2019\u0131n varl\u0131k veya k\u00e2inat a\u011fac\u0131n\u0131 yaratmaktaki gayesini ger\u00e7ekle\u015ftirme vas\u0131tas\u0131 olan \u0130slam\u2019\u0131 b\u00fct\u00fcn zamanlar, mek\u00e2nlar, \u015fartlar ve insanlar i\u00e7in olmak \u00fczere insanlar\u0131n eline veren ve k\u00e2inat\u0131n da, insan\u0131n da yarat\u0131lmas\u0131ndaki gayeyi m\u00fckemmel olarak ger\u00e7ekle\u015ftiren Peygamber Efendimiz\u2019dir, \u00f6yleyse Peygamber Efendimiz (s.a.s), varl\u0131k a\u011fac\u0131n\u0131n meyvesi, peygamberler i\u00e7inde g\u00f6nderilmede son, fakat man\u00e2s\u0131 ve ilm\u00ee-manev\u00ee varl\u0131\u011f\u0131 itibariyle b\u00fct\u00fcn peygamberlerden de, yarat\u0131lm\u0131\u015f b\u00fct\u00fcn varl\u0131ktan da \u00f6ncedir. Bunun yan\u0131s\u0131ra, madem Peygamber Efendimiz (sallallahu aleyhi vesellem), varl\u0131k a\u011fac\u0131n\u0131n meyvesi, dolay\u0131s\u0131yla gayesi olarak ilm\u00ee-manev\u00ee varl\u0131\u011f\u0131yla varl\u0131k a\u011fac\u0131ndan \u00f6ncedir ve madem meyve, i\u00e7indeki \u00e7ekirde\u011fi itibariyle a\u011fac\u0131n\u0131n tamam\u0131n\u0131 en yo\u011fun bi\u00e7imde kendinde ta\u015f\u0131r, \u00f6yleyse Peygamber Efendimiz, b\u00fct\u00fcn varl\u0131k a\u011fac\u0131n\u0131n \u00e7ekirde\u011fi de olmakla, varl\u0131k a\u011fac\u0131nda biten b\u00fct\u00fcn peygamberlerin peygamberli\u011fi Efendimiz\u2019in peygamberli\u011finden bir c\u00fczd\u00fcr; man\u00e2s\u0131n\u0131 O\u2019nun peygamberli\u011finde bulur ve ondan al\u0131r. B\u00fct\u00fcn peygamberler, Peygamber Efendimiz\u2019in niha\u00ee boyutlar\u0131yla temsil ve tebli\u011f buyurdu\u011fu \u0130sl\u00e2m\u2019\u0131 belli zaman, kavim ve \u015fartlara ba\u011fl\u0131 olarak belli boyutlarda temsil ve tebli\u011f etmi\u015fler, neticede ayn\u0131, ger\u00e7ekleri ama biraz dar boyutlarda anlatm\u0131\u015flarsa, elbette onlar\u0131n davalar\u0131n\u0131n tamam\u0131, Peygamber Efendimiz\u2019in davas\u0131d\u0131r. Onlar, peygamberlikleriyle, peygamberlik vazifesiyle, temsil ve tebli\u011f ettikleri davalar ile Peygamber Efendimiz\u2019in davas\u0131na destektirler; misyonlar\u0131 \u00e7er\u00e7evesinde, yani davalar\u0131n\u0131n mutlak do\u011frulu\u011fu ad\u0131na kendi-lerine bah\u015fedilen b\u00fct\u00fcn m\u00fbcizeler de, Peygamber Efendimiz\u2019in davas\u0131n\u0131n do\u011frulu\u011funa birer delildir.<\/p>\n Peygamberler m\u00fccizeleriyle Peygamber Efendimiz\u2019i ve b\u00fct\u00fcn davas\u0131n\u0131 destekledi\u011fi gibi, b\u00fct\u00fcn vel\u00eeler de, kerametleriyle yine Peygamber Efendimiz\u2019i ve davas\u0131n\u0131 veya davalar\u0131n\u0131 desteklerler. \u00c7\u00fcnk\u00fc, b\u00fct\u00fcn vel\u00eeler, \u0130sl\u00e2m\u2019\u0131n bah\u00e7esinde bitmi\u015flerdir. \u0130sl\u00e2m, Kur\u2019\u00e2n ve S\u00fcnnet\u2019e dayan\u0131r; Kur\u2019\u00e2n, Hz. Cebrail taraf\u0131ndan getirilen ve Peygamberimiz\u2019e okunan vahiy (vahy-i metl\u00fbv), S\u00fcnnet ise, Kur\u2019\u00e2n\u2019a d\u00e2hil olmayan ve de\u011fi\u015fik \u015fekillerde gelen vahiy (vahy-i gayr-\u0131 metl\u00fbv)\u2019dur. Her iki vahyi alan ve tebli\u011f eden, Peygamber Efendimiz (s.a.s. )\u2019dir. B\u00fct\u00fcn vel\u00eeler, temelinde Kur\u2019\u00e2n ve S\u00fcnnet bulunan \u0130sl\u00e2m ile ve Peygamberimiz\u2019e tebaiyetle, yani O\u2019nun arkas\u0131ndan giderek vil\u00e2yet (vel\u00e2yet) mertebesine ula\u015ft\u0131klar\u0131 gibi, yine \u0130sl\u00e2m ve Peygamberimiz\u2019e tebaiyet sayesinde kerametlere mazhar olmu\u015flard\u0131r ve olurlar. Dolay\u0131s\u0131yla onlar\u0131n vel\u00e2yet ve vel\u00e2yete bah\u015fedilen kerametleri de, b\u00fct\u00fcn davalar\u0131nda Peygamber Efendimiz\u2019e \u015fahittir ve O\u2019nu tasdiktir.<\/p>\n B\u0130R K\u0130TAP OLARAK K\u00c2\u0130NAT VE ALLAH RAS\u00dbL\u00dc<\/strong><\/p>\n Nas\u0131l Kur\u2019\u00e2n bir kitap ise, insan da, k\u00e2inat da, birer kitapt\u0131r. Bu \u00fc\u00e7 kitab\u0131n \u00fc\u00e7\u00fc de, Cenab-\u0131 Allah\u2019\u0131n varl\u0131kta tecelli eden b\u00fct\u00fcn \u0130simleri\u2019nin tecellilerini haiz, dolay\u0131s\u0131yla Cenab-\u0131 Allah\u2019\u0131 tan\u0131tan \u00fc\u00e7 k\u00fcll\u00ee muarrif, yani O\u2019nu tan\u0131t\u0131c\u0131 \u00fc\u00e7 evrensel kitap, O\u2019na tutulmu\u015f en kapsaml\u0131 ve parlak \u00fc\u00e7 aynad\u0131r. Nas\u0131l bir saray\u0131n plan\u0131, yani plan ve proje olarak varl\u0131\u011f\u0131, ayr\u0131ca fizik\u00ee varl\u0131\u011f\u0131 ve onu ba\u015ftan sona tan\u0131tan bir kitap veya bro\u015f\u00fcr, man\u00e2 ve muhteva bak\u0131m\u0131ndan birbirinin ayn\u0131s\u0131 ise, bu \u00fc\u00e7 kitap da, Cenab-\u0131 Allah\u2019\u0131n \u0130simleri\u2019nin tecellilerini haiz olmakla ayn\u0131 man\u00e2 ve muhtevaya sahiptir ve bu ayn\u0131 man\u00e2 ve muhtevan\u0131n farkl\u0131 malzemeyle meydana getirilmi\u015f \u015fekilleridir. O bak\u0131mdan, bunlar, ayn\u0131 zamanda birbirlerine de terc\u00fcmand\u0131r.<\/p>\n \u0130\u015fte, Peygamber Efendimiz\u2019in n\u00fbru, k\u00e2inat kitab\u0131n\u0131n Yazar\u0131\u2019n\u0131n kaleminin m\u00fcrekkebidir. Nur, varl\u0131\u011f\u0131 mal\u00fbm, hususiyetleri belli \u00f6l\u00e7\u00fcde bilinmekle beraber, mahiyetini tamamen bilebilmek m\u00fcmk\u00fcn de\u011fildir. I\u015f\u0131\u011fa, n\u00fbrun fizik\u00ee \u00e2lemdeki tecellisi veya en a\u00e7\u0131k misali olarak bak\u0131labilir. K\u00e2inat\u0131n temel varl\u0131\u011f\u0131 belki nurdur ve \u201cAllah, g\u00f6klerin ve yerin n\u00fbrudur\u201d\u00a0 \u00e2yetinde ifade buyuruldu\u011fu \u00fczere, varl\u0131k noktas\u0131nda k\u00e2inat\u0131n Allah\u2019\u0131n N\u00fbru\u2019na dayand\u0131\u011f\u0131, Cenab-\u0131 Allah\u2019\u0131n k\u00e2inat ad\u0131na ilk yaratt\u0131\u011f\u0131n\u0131n nur oldu\u011fu s\u00f6ylenebilir. \u0130\u015fte bu nur, Peygamber Efendimiz\u2019in mahiyeti, varl\u0131\u011f\u0131n\u0131n \u00f6z\u00fc ve temelidir. Dolay\u0131s\u0131yla, b\u00fct\u00fcn k\u00e2inat bu nurdan yarat\u0131lmakla, N\u00fbr-u Muhammedi, k\u00e2inat kitab\u0131n\u0131n K\u00e2tibi\u2019nin kaleminin m\u00fcrekkebidir; Allah, k\u00e2inat kitab\u0131n\u0131 N\u00fbr-u Muhammedi ile yazm\u0131\u015ft\u0131r. Nitekim, bir hadis-i \u015ferifte, \u201cAllah\u2019\u0131n ilk yaratt\u0131\u011f\u0131, benim n\u00fbrumdur.\u201d buyurulmaktad\u0131r.<\/p>\n B\u0130R A\u011eA\u00c7 OLARAK K\u00c2\u0130NAT VE ALLAH RAS\u00dbL\u00dc<\/strong><\/p>\n K\u00e2inata bir kitap olarak bak\u0131labildi\u011fi gibi, bir a\u011fa\u00e7 olarak da bak\u0131labilir. Asl\u0131nda kitap, ta\u015f\u0131d\u0131\u011f\u0131 ana fikir ve yaz\u0131l\u0131\u015f gayesi, man\u00e2 ve muhtevas\u0131, man\u00e2 ve muhtevan\u0131n meydana getirdi\u011fi b\u00f6l\u00fcmleri, paragraflar\u0131, c\u00fcmleleri ve kelimeleriyle bir a\u011fa\u00e7; bir a\u011fa\u00e7 da, \u00e7ekirde\u011fi, k\u00f6kleri, g\u00f6vdesi, dallar\u0131, yapraklar\u0131, \u00e7i\u00e7ekleri ve meyveleriyle bir kitapt\u0131r. O bak\u0131mdan, k\u00e2inata hem bir kitap, hem de bir a\u011fa\u00e7 olarak bak\u0131labilir. Nitekim \u00f6zellikle M\u00fcsl\u00fcman s\u00fbf\u00eeler, k\u00e2inata bir a\u011fa\u00e7 olarak da bakm\u0131\u015f ve mesel\u00e2 Muhiddin ibn Arab\u00ee, \u015eeceret\u00fc\u2019l-Kevn (Yarat\u0131l\u0131\u015f A\u011fac\u0131) isimli bir kitap da kaleme alm\u0131\u015ft\u0131r. \u0130\u015fte, varl\u0131\u011f\u0131n kendinden yarat\u0131ld\u0131\u011f\u0131 N\u00fbr-u Muhammedi, Peygamber Efendimiz\u2019in n\u00fbru, bu a\u011fac\u0131n \u00e7ekirde\u011fidir. Nas\u0131l \u00e7ekirdek, ondan \u00e7\u0131kacak a\u011fac\u0131n b\u00fct\u00fcn program\u0131n\u0131, sistemini, hayat\u0131n\u0131 idarede ge\u00e7erli kanunlar\u0131, ayr\u0131ca, noktan\u0131n b\u00fct\u00fcn harflerin \u00e2deta yo\u011fun \u00f6zeti olmas\u0131 gibi, yo\u011fun \u015fekilde a\u011fac\u0131n tamam\u0131n\u0131 kendisinde ta\u015f\u0131r, \u00f6yle de, Peygamber Efendimiz\u2019in n\u00fbru, k\u00e2inat\u0131n \u00e7ekirde\u011fi olarak onu en yo\u011fun bi\u00e7imde kendinde ta\u015f\u0131r. Varl\u0131k a\u011fac\u0131 ondan \u00e7\u0131km\u0131\u015ft\u0131r ve nihayet en parlak ve en k\u00e2mil meyvesi olarak da onu vermi\u015ftir. Yani Peygamber Efendimiz (sallallahu aleyhi vesellem), mahiyetiyle, varl\u0131\u011f\u0131n\u0131n asl\u00ee boyutuyla k\u00e2inat a\u011fac\u0131n\u0131n \u00e7ekirde\u011fi, Hz. Muhammed (sallallahu aleyhi vesellem) olarak z\u00e2t\u0131yla, bu a\u011fac\u0131n en parlak ve en m\u00fckemmel meyvesidir.<\/p>\n B\u0130R CANLI OLARAK K\u00c2\u0130NAT VE ALLAH RAS\u00dbL\u00dc<\/strong><\/p>\n Kur\u2019\u00e2n-\u0131 Kerim\u2019de yery\u00fcz\u00fc canl\u0131 bir hayvana benzetilir: \u201cO ki, yeri (evcil ve uysal bir hayvan gibi) size boyun e\u011fdirmi\u015ftir. \u00d6yleyse onun omuzlar\u0131 \u00fczerinde rahat\u00e7a dola\u015f\u0131n ve Allah\u2019\u0131n sizin i\u00e7in haz\u0131rlad\u0131\u011f\u0131 r\u0131z\u0131ktan istifade edin. Ama unutmay\u0131n ki, nihayet arzolunma O\u2019nad\u0131r\u201d\u00a0 Bir at veya devenin omuzlar\u0131nda seyahat etmek olduk\u00e7a g\u00fc\u00e7 olmas\u0131na mukabil, yery\u00fcz\u00fcn\u00fcn \u00e7ok say\u0131da omuzlar\u0131 \u00fczerinde ve aras\u0131nda rahat\u00e7a seyahat edilebildi\u011fine g\u00f6re, demek ki yery\u00fcz\u00fc, insan i\u00e7in attan da, deveden de daha uysal bir binektir. Ayet, Cenab-\u0131 Allah\u2019\u0131n insanlar i\u00e7in haz\u0131rlay\u0131p depolad\u0131\u011f\u0131 r\u0131zk\u0131n daha \u00e7ok yery\u00fcz\u00fcn\u00fcn omuzlar\u0131nda, omuzlar\u0131n\u0131n i\u00e7inde ve aras\u0131nda (da\u011flarda, da\u011flar aras\u0131ndaki ovalarda) oldu\u011funu ima etmekte ve dolay\u0131s\u0131yla insanlara da\u011flarda Allah\u2019\u0131n yaratm\u0131\u015f bulundu\u011fu r\u0131z\u0131klar\u0131 (bitki, maden, su kaynaklar\u0131 vb.) ara\u015ft\u0131r\u0131p ke\u015ffetme te\u015fvikinde de bulunmaktad\u0131r. \u0130\u015fte nas\u0131l yery\u00fcz\u00fc \u00e2deta bir hayvan, yani canl\u0131 bir varl\u0131kt\u0131r, k\u00e2inata da b\u00f6yle canl\u0131 bir varl\u0131k olarak bak\u0131labilir. \u00c7\u00fcnk\u00fc hayat, k\u00e2inattan s\u00fcz\u00fclm\u00fc\u015f onun niha\u00ee bir h\u00fcl\u00e2sas\u0131d\u0131r. \u0130\u015fte, k\u00e2inata bir canl\u0131 olarak bak\u0131ld\u0131\u011f\u0131nda N\u00fbr-u Muhammedi, bu canl\u0131n\u0131n r\u00fbhu olur. \u00c7\u00fcnk\u00fc nas\u0131l bir a\u011fac\u0131n ukde-i hayatiyesi, hayat\u0131n\u0131n kayna\u011f\u0131, zembere\u011fi ve bir motor gibi tamam\u0131na hayat \u00fcfleyen merkezi, a\u011fac\u0131n hayat\u0131n\u0131n motoru, \u00e7ekirde\u011fin- dedir; bunun gibi, k\u00e2inat a\u011fac\u0131n\u0131n \u00e7ekirde\u011fi olan N\u00fbr-u Muhammedi, k\u00e2inat bir canl\u0131 olarak d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde onun r\u00fbhu olur. \u00d6te yandan, Kur\u2019\u00e2n-\u0131 Kerim, \u0130l\u00e2h\u00ee Mesaj\u2019\u0131 hayat\u0131n hayat\u0131, ger\u00e7ek hayat olarak takdim buyurur: \u201cEy iman edenler! (Ras\u00fbl\u00fcllah, Allah\u2019\u0131n \u00e7a\u011fr\u0131s\u0131 olarak) sizi size hayat verecek \u015feylere \u00e7a\u011f\u0131rd\u0131\u011f\u0131 zaman Allah\u2019a ve Ras\u00fbl\u00fc\u2019ne icabet edin!\u201d\u00a0 \u0130\u015fte Hz. Muhammed (sallallahu aleyhi vesellem), risaletiyle, yani misyonuyla nas\u0131l k\u00e2inat\u0131n hayat\u0131n\u0131n hayat\u0131 ise, k\u00e2inat nas\u0131l m\u00e2nen ancak O\u2019nunla, O\u2019nun getirdi\u011fi mesajla dirilik kazan\u0131yorsa, O\u2019nun mahiyeti, varl\u0131k temeli olan n\u00fbru da, k\u00e2inat bir canl\u0131 gibi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde onun r\u00fbhu olur.<\/p>\n B\u0130R \u0130NSAN OLARAK K\u00c2\u0130NAT VE ALLAH RAS\u00dbL\u00dc<\/strong><\/p>\n K\u00e2inat bir canl\u0131 gibi d\u00fc\u015f\u00fcn\u00fclebildi\u011fi gibi, canl\u0131l\u0131\u011f\u0131n niha\u00ee mertebesi olan bir insan gibi de d\u00fc\u015f\u00fcn\u00fclebilir. \u00c7\u00fcnk\u00fc, nas\u0131l bir a\u011fac\u0131n hayat\u0131n\u0131n, varl\u0131\u011f\u0131n\u0131n ve canl\u0131l\u0131\u011f\u0131n\u0131n kayna\u011f\u0131 \u00e7ekirde\u011fidir ve a\u011fa\u00e7, meyvesi i\u00e7in yeti\u015ftirilir ve onun hayat\u0131 gider, \u00e7ekirde\u011fi kendinde bar\u0131nd\u0131ran meyvede son bulur; yani denebilir ki, a\u011fa\u00e7, bir bak\u0131ma meyvesinden ibarettir; bunun gibi, insan da, insanl\u0131\u011f\u0131n k\u00e2mil temsilcisi olan Hz. Muhammed (sallallahu aleyhi vesellem) ile nas\u0131l k\u00e2inat a\u011fac\u0131n\u0131n \u00e7ekirde\u011fidir, ayn\u0131 \u015fekilde, onun meyvesidir de. Yani, yarat\u0131l\u0131\u015f, \u00e7ekirde\u011fi olan \u0130nsan\u00ee mahiyetle, bu mahiyetin k\u00e2mil temsilcisi Hz. Muhammed\u2019in n\u00fbruyla ba\u015flam\u0131\u015ft\u0131r ve silsile silsile nihayet insanda son bulmu\u015f, insan\u0131 netice vermi\u015ftir. \u015eu halde, bir a\u011faca varl\u0131\u011f\u0131ndan gaye, varl\u0131\u011f\u0131n\u0131n temeli ve nihayet neticesi olmas\u0131 hasebiyle\u00a0 bir meyve olarak bak\u0131nabilece\u011fi gibi, k\u00e2inat a\u011fac\u0131na da meyvesi olan insan nazar\u0131yla bak\u0131labilir. \u0130\u015fte, k\u00e2inata t\u00fcr fark\u0131 g\u00f6rmeksizin bir canl\u0131 olarak bak\u0131ld\u0131\u011f\u0131nda nas\u0131l N\u00fbr-u Muhammedi onun r\u00fbhu olursa, ayr\u0131ca, Hz. Muhammed\u2019in risaleti, misyonu, getirdi\u011fi \u0130l\u00e2h\u00ee Mesaj k\u00e2inat\u0131n hayat\u0131n\u0131n hayat\u0131 olmas\u0131 hasebiyle de N\u00fbr-u Muhammedi k\u00e2inat\u0131n yine r\u00fbhu olursa, k\u00e2inata insan olarak bak\u0131ld\u0131\u011f\u0131nda ise N\u00fbr-u Muhammed\u00ee, onun akl\u0131 olur. N\u00fbr-u Muhammed\u00ee ile, bir ba\u015fka ifadesiyle, Hz. Muhammed\u2019in mahiyetiyle Kur\u2019\u00e2n\u2019\u0131n mahiyeti, bir bak\u0131ma \u00f6zde\u015ftirler. \u0130kisi de, ayn\u0131 ger\u00e7e\u011fin ifadesidir. Bu sebepledir ki, z\u00e2t\u0131 itibariyle Hz. Muhammed i\u00e7in de \u201cY\u00fcr\u00fcyen Kur\u2019\u00e2n\u201d denmi\u015ftir. Cenab-\u0131 Allah\u2019\u0131n Kel\u00e2m s\u0131fat\u0131ndan gelen Kur\u2019\u00e2n, O\u2019nun \u0130rade ve Kudret s\u0131fatlar\u0131ndan bir insan olarak gelmi\u015f olsa idi Hz. Muhammed (sallallahu aleyhi vesellem) olarak gelirdi. Buna kar\u015f\u0131l\u0131k, Hz. Muhammed (sallallahu aleyhi vesellem), Allah\u2019\u0131n Kel\u00e2m s\u0131fat\u0131ndan bir kitap olarak gelse idi, Kur\u2019\u00e2n olarak gelirdi. \u0130\u015fte Kur\u2019\u00e2n, k\u00e2inat\u0131n akl\u0131d\u0131r. \u00c7\u00fcnk\u00fc yerk\u00fcre, k\u00e2inat\u0131n ba\u015f\u0131d\u0131r. K\u00e2inat, Kur\u2019\u00e2n\u2019la d\u00fc\u015f\u00fcn\u00fcr; kendisine Kur\u2019\u00e2n\u2019la y\u00f6n verir; Kur\u2019\u00e2n\u2019la \u015fuur kazan\u0131r; Kur\u2019\u00e2n\u2019la \u00f6\u011frenir. E\u011fer Kur\u2019\u00e2n, Allah korusun, k\u00e2inat\u0131n kafas\u0131, olan yerk\u00fcreden \u00e7\u0131ksa, bu defa, yerk\u00fcre de, k\u00e2inat da divane olacakt\u0131r. Bu durumda, k\u00e2inat\u0131n ak\u0131ldan bo\u015f kalan kafas\u0131n\u0131 bir gezegene \u00e7arp\u0131p, k\u0131yametin kopmas\u0131na sebep olmas\u0131 ak\u0131ldan uzak de\u011fildir. Dolay\u0131s\u0131yla Kur\u2019\u00e2n, Ar\u015f\u2019\u0131 fer\u015fe, yani k\u00e2inat\u0131n b\u00fct\u00fcn unsurlar\u0131n\u0131 birbirine ba\u011flayan bir zincirdir; Cenab-\u0131 Allah\u2019\u0131n ipidir. K\u00e2inat\u0131n dengesi, her \u015feyin yerli yerinde hareketine devam edip vazifesini yerine getirmesi, \u201cgenel \u00e7ekim kanunu\u201dndan \u00e7ok Kur\u2019\u00e2n\u2019la m\u00fcmk\u00fcn olmaktad\u0131r.\u00a0 \u0130\u015fte, bir bak\u0131ma Kur\u2019\u00e2n\u2019\u0131n mahiyetiyle \u00f6zde\u015f olan Hz. Muhammed\u2019in n\u00fbru, k\u00e2inata bir insan olarak bak\u0131ld\u0131\u011f\u0131nda onun akl\u0131 olur. K\u00e2inat, ancak bu akl\u0131yla do\u011fru d\u00fc\u015f\u00fcn\u00fcp do\u011fruyu bulabilir ve do\u011fru davranabilir; bu akl\u0131yla hayat\u0131n\u0131 ve hayatiyetini devam ettirebilir; bu akl\u0131yla deli-divane olmaktan s\u00e2lim kalabilir.<\/p>\n B\u0130R CENNET BAH\u00c7ES\u0130 OLARAK K\u00c2\u0130NAT VE ALLAH RAS\u00dbL\u00dc<\/strong><\/p>\n K\u00e2inata pek g\u00fczel bir Cennet bah\u00e7esi gibi de bak\u0131labilir. Ger\u00e7ekten k\u00e2inat, g\u00f6kleri ve yeri, buralar\u0131 s\u00fcsleyen Cemalullah\u2019\u0131n tecellisi e\u015fsiz ve sonsuz g\u00fczelliklerle pek ho\u015f bir Cennet bah\u00e7esidir. K\u00e2inat\u0131 s\u00fcsleyen sistemlerden zerrelere kadar her \u015fey -galaksiler, g\u00fcne\u015fler, aylar, y\u0131ld\u0131zlar, gezegenler, bilhassa yery\u00fcz\u00fc ve i\u00e7indeki, \u00fczerindeki varl\u0131klar- bu bah\u00e7enin a\u011fa\u00e7lar\u0131, \u00e7i\u00e7ekleri, ba\u011flar\u0131, bostanlar\u0131, nehirleri, \u00e7a\u011f\u0131ldayan kaynaklar\u0131 ve binbir \u00e7e\u015fit hayvanlar\u0131d\u0131r. Elbette b\u00f6yle bir bah\u00e7enin, onu s\u00fcsleyen reng\u00e2renk \u00e7i\u00e7eklerini, e\u015fsiz g\u00fczelliklerini takdir edecek, bu takdiri bilhassa g\u00fclleri \u00fczerinde rikkatle, secilerle, en yan\u0131k ve en i\u00e7ten ne\u015fidelerle dile getirecek, dile getirerek, bah\u00e7enin sonsuz g\u00fczellikteki Sahibine bah\u00e7enin varl\u0131\u011f\u0131n\u0131n gerektirdi\u011fi \u015f\u00fck\u00fcr vazifesini ifa edecek bir b\u00fclb\u00fcl\u00fc olacakt\u0131r. Bu b\u00fclb\u00fcl, bu takdir ve \u015f\u00fck\u00fcr vazifesini yerine getirirken, insanl\u0131\u011f\u0131n hayvan, bitki ve cemad\u00e2t veya madenlere; hayvan\u00e2t kabilelerinin bitkilere; bitki taifelerinin topra\u011fa, suya, madenlere ve b\u00fct\u00fcn yery\u00fcz\u00fcn\u00fcn sem\u00e2ya olan ihtiyac\u0131n\u0131 ve bu ihtiyac\u0131n kar\u015f\u0131lanmas\u0131n\u0131; g\u00f6klerle yer ve yery\u00fcz\u00fcndeki m\u00e2denler, bitkiler, hayvanlar ve insanlar aras\u0131ndaki m\u00fcnasebetleri en g\u00fczel ve k\u00e2inat\u0131 harekete getiren na\u011fmeleriyle ilan edecektir. Ayr\u0131ca, s\u00f6zkonusu ihtiya\u00e7lar\u0131 kar\u015f\u0131lamada Bah\u00e7e Sahibi\u2019nin c\u00f6mertli\u011fini, rahmetini, merhametini ve bunlardan kaynaklanan bitip- t\u00fckenmek bilmez hediyelerini alk\u0131\u015flayacak ve p\u0131narlar\u0131, nehirleri, madenleri, bitkileri, hayvanlar\u0131, kubbesi ve kubbesinde as\u0131l\u0131 onca \u0131\u015f\u0131klar\u0131 ad\u0131na Bah\u00e7e Sahibi\u2019nin derg\u00e2h\u0131na en l\u00e2tif bir te\u015fbih, tahmid ve tekbiri arzedecektir.\u00a0 \u0130\u015fte, k\u00e2inata b\u00f6yle bir bah\u00e7e olarak bak\u0131ld\u0131\u011f\u0131nda, N\u00fbr-u Muhammedi, bu bah\u00e7enin s\u00f6zkonusu vazifeleri yerine getiren b\u00fclb\u00fcl\u00fc, andel\u00eeb-i z\u00ee\u015fan\u0131 olur.<\/p>\n B\u0130R SARAY OLARAK K\u00c2\u0130NAT VE ALLAH RAS\u00dbL\u00dc<\/strong><\/p>\n K\u00e2inata, yery\u00fcz\u00fc taban\u0131, sem\u00e2 tavan\u0131 veya kubbesi, g\u00fcne\u015f, ay ve y\u0131ld\u0131zlar bu kubbede as\u0131l\u0131 elektrik l\u00e2mbalar\u0131 olan muhte\u015fem bir saray olarak da bak\u0131labilir. Bir dereceye kadar hayvanlar ve bilhassa insanlar, bu sarayda onun sahibi olan Sultan\u2019\u0131n misafirleridir. Sultan\u2019\u0131n, saray\u0131nda ziyafete \u00e7a\u011f\u0131rd\u0131\u011f\u0131 bu misafirleri, elbette sarayda belli bir nizam d\u00e2hilinde yiyecekler, i\u00e7ecekler ve elbette belli bir nizam d\u00e2hilinde davranacaklard\u0131r. Dolay\u0131s\u0131yla, hem saray\u0131 tan\u0131yacaklar, i\u00e7ini gezip ondaki g\u00fczellikleri g\u00f6recekler, kendileri i\u00e7in haz\u0131rlanan yiyeceklerden yiyip i\u00e7eceklerden i\u00e7ecekler, koltuklar\u0131nda oturup, sedirlerinde istirahat edecekler, fakat b\u00fct\u00fcn bunlar\u0131 yaparken saray\u0131n nizam\u0131n\u0131 ihl\u00e2l etmeyecek, e\u015fyalar\u0131n\u0131 rastgele kullan\u0131p k\u0131r\u0131p d\u00f6kmeyecek, etraf\u0131 kirletmeyecek, birbirleriyle vuru\u015fup saray\u0131 zelzeleye vermeyecek ve orada birer misafir gibi davranacak ve elbette insaniyet gere\u011fi saray\u0131n Sahibi\u2019ne kar\u015f\u0131 takdir ve te\u015fekk\u00fcrlerini ifade edeceklerdir. B\u00fct\u00fcn bunlar da, e\u015fyas\u0131yla b\u00fct\u00fcn saray\u0131 ve sarayda nas\u0131l davran\u0131lmas\u0131 gerekti\u011fini eksiksiz bilen bir te\u015frifat memurunun varl\u0131\u011f\u0131n\u0131 gerektirmektedir. \u0130\u00e7indeki b\u00fct\u00fcn e\u015fyas\u0131yla ve her t\u00fcrl\u00fc \u00f6zellikleriyle saray\u0131, sarayda nas\u0131l davran\u0131lmas\u0131 ve ondan nas\u0131l ve hangi usuller \u00e7er\u00e7evesinde istifade edilmesi gerekti\u011fini, ayr\u0131ca saray Sahibi\u2019nin misafirlerinden neler bekledi\u011fini \u00e7ok iyi bilen bu memur, misafirlere bunlar\u0131 anlatacak ve sarayda kald\u0131klar\u0131 s\u00fcrece onlara rehberlik edecektir. \u0130\u015fte Hz. Muhammed (sallallahu aleyhi vesellem), k\u00e2inat saray\u0131ndaki bu en y\u00fcksek seviyeli te\u015frifat memuru, saray\u0131n davet\u00e7isi, te\u015frifat\u00e7\u0131s\u0131 ve onun i\u00e7indeki misafirlerin en b\u00fcy\u00fck rehberidir.<\/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","protected":false},"excerpt":{"rendered":" MEYVE, SON AMA \u00c7EK\u0130RDE\u011e\u0130 BARINDIRMAKLA AYNI ZAMANDA \u0130LKT\u0130R Bu \u00e7al\u0131\u015fman\u0131n birinci b\u00f6l\u00fcm\u00fcnde de zikredilen bu k\u00fcll\u00ee hakikat, \u201cSeni ancak \u00e2lemlere rahmet olarak g\u00f6nderdik.\u201d\u00a0 \u00e2yeti kerimesi ve \u201cSen olmasayd\u0131n, k\u00e2inatlar\u0131 yaratmazd\u0131m!\u201d\u00a0 hadis-i kuds\u00eesindeki man\u00e2y\u0131 a\u00e7\u0131klay\u0131c\u0131 anlam ve muhtevaya sahiptir. Nas\u0131l ki bir a\u011fa\u00e7 meyvesi i\u00e7in yeti\u015ftirilir, dolay\u0131s\u0131yla a\u011fac\u0131n varl\u0131\u011f\u0131ndan birinci gaye meyvesidir ve meyve, a\u011fa\u00e7ta en …<\/p>\n","protected":false},"author":1,"featured_media":2610,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[605,103,499,500,223,316],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2609"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2609"}],"version-history":[{"count":3,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2609\/revisions"}],"predecessor-version":[{"id":2613,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2609\/revisions\/2613"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2610"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2609"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2609"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n