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Hemen her seviyedeki insan\u0131n, de\u011fi\u015fik buudlarda ya\u015fama y\u00f6r\u00fcngesi i\u00e7ine girip onu tesir alt\u0131na alan “kabz u bast”, ya\u015fad\u0131\u011f\u0131 hayat\u0131n \u015fuurunda olan ve hayat\u0131n\u0131 duyarak ya\u015fayan hemen her ferdi al\u00e2kadar eder.<\/p>\n

Kabz; tutulma, derdest edilme, avu\u00e7 i\u00e7ine al\u0131nma, can \u00e7\u0131kacak h\u00e2le gelme; ya da insan\u0131n, m\u00e2nev\u00ee feyizlerin kesilmesi ve m\u00e2hiyetindeki bo\u015fluklar\u0131 itibar\u0131yla, asl\u0131nda s\u0131ms\u0131k\u0131 bir m\u00fcnasebet i\u00e7inde bulunmas\u0131 l\u00e2z\u0131m gelen ebed\u00ee feyiz kayna\u011f\u0131yla al\u00e2kas\u0131n\u0131n gev\u015femesi ve k\u0131smen de olsa, bo\u015flukta kalmas\u0131 demektir. Buna kar\u015f\u0131l\u0131k “bast” ise, yayma, a\u00e7ma, sergileme, ferah-fez\u00e2 bir duruma erme; veya insan\u0131n, varl\u0131k i\u00e7inde rahmet ves\u00eelesi olma noktas\u0131na y\u00fckselip e\u015fy\u00e2y\u0131 isti\u00e2b edecek hadde ula\u015fmas\u0131, g\u00f6nl\u00fcn geni\u015fleyip \u015fenlenmesi ve zihnin en mu\u011flak \u015feyleri dahi \u00e7\u00f6zebilecek seviyeye y\u00fckselmesi demektir.<\/p>\n

Havf \u00fc rec\u00e2 (korku-\u00fcmit) ir\u00e2d\u00ee birer tav\u0131r ve hak yolunun s\u00e2likleri i\u00e7in bir ilk menzil ve ilk nokta olmas\u0131na kar\u015f\u0131l\u0131k; kabz u bast, bir k\u0131s\u0131m ir\u00e2d\u00ee sebeplerin d\u0131\u015f\u0131nda, hakikat yolcusunun yolunu kesen veya onu \u015fahland\u0131r\u0131p kanatland\u0131ran nih\u00e2\u00ee s\u0131n\u0131rda s\u0131rl\u0131 bir al\u0131\u015f-veri\u015ftir.<\/p>\n

Havf \u00fc rec\u00e2, istikb\u00e2le ait, sevilip sevilmeyen \u015feylere kar\u015f\u0131 bir endi\u015fe hissi, bir \u00fcmitlenme ne\u015fvesi ise; kabz u bast, h\u00e2lihaz\u0131r itibar\u0131yla kalbe gelen de\u011fi\u015fik boy ve renkteki dalgalar\u0131n tesirinde, kalbin ne\u015feyle atmas\u0131 veya kasvetle kas\u0131lmas\u0131 \u015feklinde de yorumlanabilir…<\/p>\n

M\u00e2rifet yama\u00e7lar\u0131nda seyahat edenler i\u00e7in kabz ne ise, yoldakiler i\u00e7in havf, onlar i\u00e7in bast ne ise, yoldakiler i\u00e7in de rec\u00e2 ayn\u0131 \u015feydir.<\/strong><\/p><\/blockquote>\n

Kabz u bast; itibar\u00ee bir m\u00e2hiyeti olan insan ir\u00e2desinin nisb\u00ee tesiri bir yana, Allah’\u0131n elindedir. Ve “Allah hem kabz eder hem de bast eder.”[1] B\u00fct\u00fcn varl\u0131k, O’nun kabza-i tasarrufunda oldu\u011fu gibi, sem\u00e2lardan insan\u0131n kalbine kadar her \u015feyi diledi\u011fi zaman evirip-\u00e7eviren de O’dur. “Kalb, Hazret-i Rahm\u00e2n’\u0131n parmaklar\u0131 aras\u0131ndad\u0131r ve onu h\u00e2lden h\u00e2le \u00e7evirir ve istedi\u011fi \u015fekli verir…”[2] Peygamber (aleyhi ekmel\u00fc’t-teh\u00e2y\u00e2) s\u00f6z\u00fc de bunu hat\u0131rlatmaktad\u0131r.<\/p>\n

Allah, diledi\u011fi zaman kalbleri \u00f6yle s\u0131kar, \u00f6yle ihtiya\u00e7lara bo\u011far ki, art\u0131k O’ndan gayri kimse o ihtiyac\u0131 gideremez.. ve istedi\u011finde de onlara \u00f6yle geni\u015flik ve in\u015fir\u00e2h verir ki, gayr\u0131 hi\u00e7bir \u015feye ihtiya\u00e7 hissetmezler.<\/p>\n

Kabz cel\u00e2l\u00ee, bast cem\u00e2l\u00eedir; birinde “v\u00e2hidiyet” s\u0131rr\u0131yla azamet ve ululuk, di\u011ferinde de rahmet ve tecelli-i tenezz\u00fcl n\u00fcm\u00e2yand\u0131r. Birinde, zerreden sistemlere kadar b\u00fct\u00fcn varl\u0131\u011f\u0131 elinde tesb\u00eeh daneleri gibi \u00e7eviren kudretin \u00fcrperticili\u011fi; di\u011ferinde, bu ezip-ge\u00e7en ak\u0131l almaz b\u00fcy\u00fckl\u00fc\u011f\u00fcn, bu her \u015feyi iki b\u00fckl\u00fcm eden m\u00fcthi\u015f ceber\u00fbtun hayret ve deh\u015fetiyle tir tir titreyen ruhlara “\u00fcns” esintileri halinde iltif\u00e2t ve ok\u015fay\u0131c\u0131l\u0131\u011f\u0131 s\u00f6z konusudur.<\/p>\n

Ne var ki, herkes bu tecelli ve bu iltif\u00e2t\u0131 ayn\u0131 seviyede duyup hissedemez. Zira kabz ve bast\u0131n tecellileri biraz da \u015fah\u0131slar\u0131n s\u00eenelerinin geni\u015flik ve darl\u0131\u011f\u0131yla mebs\u00fbten m\u00fcten\u00e2sip (do\u011fru orant\u0131l\u0131) tecelli eder. Evet, bir avam\u0131n, i\u00e7 s\u0131k\u0131nt\u0131s\u0131 veya g\u00f6n\u00fcl in\u015fir\u00e2h\u0131 \u015feklinde hissetti\u011fi \u015feylerle; g\u00f6zleri, ver\u00e2lara aralanm\u0131\u015f kap\u0131 aral\u0131\u011f\u0131ndan, hep g\u00f6zetlenip durdu\u011fu \u015fuurunda olan, heyecan ve endi\u015fe dolu h\u00fc\u015fy\u00e2r bir kalbin, yerinde inbis\u00e2t ve ne\u015fe, yerinde de endi\u015fe ve buruklu\u011fu elbette ki bir de\u011fildir.<\/p>\n

Her \u015fey gibi kabz u bast da, Yaradan’\u0131n tasarrufunda, gecelerin g\u00fcnd\u00fczleri, g\u00fcnd\u00fczlerin de geceleri takip etmesi misill\u00fc birbirini takip eder durur. -Sebeplerin \u00e2d\u00ee birer \u015fart telakk\u00ee edilmeleri mahf\u00fbz- il\u00e2h\u00ee ir\u00e2de, kabz u bast dilimlerini daralt\u0131r, geni\u015fletir ve insan\u0131 gerilimlere iter veya sevin\u00e7lerle co\u015fturur. Evet, insan bazen \u00e7ok geni\u015f bir zaman dilimini, kabz\u0131n pen\u00e7esine d\u00fc\u015fmeden, ku\u015flar\u0131n havada u\u00e7tuklar\u0131 gibi perv\u00e2z eder-ge\u00e7er. Bazen de bir bo\u015fluktan bir bo\u015flu\u011fa yuvarlan\u0131yor gibi, kabz h\u00e2lleri s\u0131kla\u015f\u0131r, kabz dilimleri geni\u015fler, ruh bunal\u0131r ve insan da \u00e2deta iki b\u00fckl\u00fcm olur.<\/p>\n

Bazen, il\u00e2h\u00ee bir mevhibe olan makam\u0131n hakk\u0131n\u0131 verememe, bir kabz ves\u00eelesi oldu\u011fu gibi, \u00e7ok defa g\u00fcnahlar da beraberinde kabz h\u00e2lini getirirler. Bu itibarla, kabz h\u00e2li, bir m\u00fc’min i\u00e7in her zaman bir teyakkuz ves\u00eelesi olmal\u0131d\u0131r. Gafletlere kar\u015f\u0131 tav\u0131r al\u0131nmal\u0131, g\u00fcnahlar, tevbe ve iyiliklerle sav\u0131lmal\u0131 ve g\u00f6n\u00fcl g\u00f6z\u00fc bir kere daha ver\u00e2lara tevc\u00eeh edilmelidir.<\/strong><\/p><\/blockquote>\n

Bast h\u00e2li; kabz\u0131n, hayret, \u00fcrperti, yokluk ve hi\u00e7lik melodileriyle gelmesine kar\u015f\u0131l\u0131k, ne\u015fe, sevin\u00e7 ve \u015fatahat \u015feklinde tecelli eder. Bu itibarla bast, \u00f6teleri m\u00fc\u015f\u00e2hedeye a\u00e7\u0131lamam\u0131\u015f ve uhrev\u00eeliklere g\u00f6re akort olamam\u0131\u015f bir k\u0131s\u0131m \u00e7elimsiz ruhlar i\u00e7in aldat\u0131c\u0131 ve kaybettirici olabilir. Bu t\u00fcrl\u00fc tehlikeler kabz h\u00e2li itibar\u0131yla da s\u00f6z konusu edilebilir.. ama kat’iyen, bast kadar de\u011fildir. Zira, kabzla s\u0131k\u0131\u015fm\u0131\u015f insan, her an vicd\u00e2n\u0131yla “s\u0131ms\u0131k\u0131 tut beni, tut ki d\u00fc\u015ferim Sensiz!” der, cisimlerin hava bo\u015fluklar\u0131n\u0131 a\u015ft\u0131klar\u0131 gibi o da hev\u00e2\u00eelik bo\u015flu\u011funu a\u015far, O’nun in\u00e2yetiyle b\u00fct\u00fcnle\u015fir ve o kasvetli zaman diliminde, bast h\u00e2liyle ula\u015f\u0131lamayan noktalara ula\u015fabilir.<\/p>\n

Onun i\u00e7in bast h\u00e2linde baz\u0131 ruhlar\u0131n gaflet ve gev\u015fekliklerine kar\u015f\u0131l\u0131k, kabz h\u00e2li hemen herkes i\u00e7in bir teyakkuz fasl\u0131 say\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ayr\u0131ca, bize ait kusur ve gafletlerle gelmi\u015f bir kabz, ilerideki bir bast\u0131n ba\u015flang\u0131c\u0131; \u015fatahat ve gev\u015fekli\u011fe g\u00f6t\u00fcren bir bast ise, tehlikeli bir k\u0131s\u0131m kabzlar\u0131n sebebi olabilir…<\/p>\n

Ger\u00e7ek m\u00fc’min, her h\u00e2li kendi \u00e7er\u00e7evesi i\u00e7inde de\u011ferlendirip semere almas\u0131n\u0131 bilen insand\u0131r.<\/p>\n

Kabz u bast O’ndan birer tecellidir bilene,
\n\u015e\u00fckr i\u00e7indir bast ve kabz eder insan bilene…<\/p>\n

\n

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Yazar: Fethullah G\u00fclen , S\u0131z\u0131nt\u0131, Kas\u0131m 1990, Cilt 12, Say\u0131 142<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Hemen her seviyedeki insan\u0131n, de\u011fi\u015fik buudlarda ya\u015fama y\u00f6r\u00fcngesi i\u00e7ine girip onu tesir alt\u0131na alan “kabz u bast”, ya\u015fad\u0131\u011f\u0131 hayat\u0131n \u015fuurunda olan ve hayat\u0131n\u0131 duyarak ya\u015fayan hemen her ferdi al\u00e2kadar eder. Kabz; tutulma, derdest edilme, avu\u00e7 i\u00e7ine al\u0131nma, can \u00e7\u0131kacak h\u00e2le gelme; ya da insan\u0131n, m\u00e2nev\u00ee feyizlerin kesilmesi ve m\u00e2hiyetindeki bo\u015fluklar\u0131 itibar\u0131yla, asl\u0131nda s\u0131ms\u0131k\u0131 bir m\u00fcnasebet …<\/p>\n","protected":false},"author":1,"featured_media":3679,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,1189],"tags":[1485,1190,23,273,36,420,1484,1487,1488,41,1278,1486],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4203"}],"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=4203"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4203\/revisions"}],"predecessor-version":[{"id":4204,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4203\/revisions\/4204"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/3679"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4203"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4203"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4203"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}