\u0130kincisi ise, \u00f6ncekinin dublesi, alternatifi, melek\u00fbt\u00ee buudu ve ayn\u0131 zamanda, \u015fuur, idr\u00e2k, ihtisas, ak\u0131l ve irade g\u00fcc\u00fcn\u00fcn de merkezi r\u00fbh\u00e2n\u00ee bir lat\u00eefedir ki, tasavvuf\u00e7ular ona “hakikat-i insaniye” filozoflar da “nefs-i n\u00e2t\u0131ka” demi\u015flerdir. \u0130nsan\u0131n as\u0131l hakikat\u0131 da i\u015fte bu kalbdir. \u0130nsana bu m\u00e2nev\u00ee buudu itibar\u0131yla “\u00e2lim”, “\u00e2rif”, “m\u00fcdrik” denir. Ruh bu l\u00e2t\u00eefenin esas\u0131 ve b\u00e2t\u0131n\u0131, biyolojik ruh da bine\u011fidir. Allah’a muhatap olan, sorumluluklar y\u00fcklenen, ceza g\u00f6ren, m\u00fck\u00e2fat alan, hid\u00e2yetle kanatlanan, dal\u00e2letle yuvarlanan, aziz kabul edilen, hor g\u00f6r\u00fclen ve il\u00e2h\u00ee m\u00e2rifetin “mir’\u00e2t-\u0131 m\u00fccell\u00e2”s\u0131 olan hep bu l\u00e2t\u00eefedir.<\/p>\n

Kalb, hem idr\u00e2k eden hem de idr\u00e2k edilen hususiyette bir yap\u0131ya sahiptir. \u0130nsan; r\u00fbhuna, cismine, akl\u0131na onunla girer. Kalb r\u00fbhun g\u00f6z\u00fc gibidir. Basiret, kendi d\u00fcnyas\u0131na g\u00f6re onun nazar\u0131; ak\u0131l, ruhu; irade de, i\u00e7 dinamizmidir.<\/strong><\/p><\/blockquote>\n<\/div>\n

\n

Umumiyet itibar\u0131yla biz “g\u00f6n\u00fcl” derken de bu ikinci kalbi kastederiz. G\u00f6n\u00fcl ve kalb farkl\u0131l\u0131\u011f\u0131, bunlar\u0131n mecazen birbirinin yerinde kullan\u0131lmas\u0131 bir yana, bu r\u00fbh\u00e2n\u00ee l\u00e2t\u00eefe cism\u00e2n\u00ee kalble s\u0131ms\u0131k\u0131 al\u00e2kal\u0131d\u0131r. Bu al\u00e2kan\u0131n keyfiyeti, d\u00fcnden bug\u00fcne filozoflar\u0131 ve \u0130sl\u00e2m hukem\u00e2s\u0131n\u0131 bir hayli me\u015fgul etmi\u015ftir. Ancak, bu m\u00fcnasebet ister evvelen ve bizzat, ister s\u00e2niyen ve bi’l-araz, ister kalbin faaliyeti a\u00e7\u0131s\u0131ndan, ister onun kabiliyetiyle irtibatl\u0131 olsun, sinelerimizde ta\u015f\u0131d\u0131\u011f\u0131m\u0131z “sanevberiyy\u00fc’\u015f-\u015fekl” et par\u00e7as\u0131 z\u00e2hir\u00ee kalble, insan\u0131n insanl\u0131\u011f\u0131n\u0131n remzi ve b\u00fct\u00fcn duygular\u0131n\u0131n hayat kayna\u011f\u0131 olan “lat\u00eefe-i rabb\u00e2niye” bir hakikat\u0131n iki y\u00fcz\u00fc denebilecek \u015fekilde birbiriyle i\u00e7 i\u00e7e oldu\u011funda \u015f\u00fcphe yoktur. Ne var ki, bu al\u00e2ka ve irtibat\u0131n keyfiyeti de, kalb, r\u00fbh, ak\u0131l ve idr\u00e2kin keyfiyeti gibi biraz bu\u011fuludur.<\/p>\n<\/div>\n

\n

Kur’\u00e2n’da, d\u00een\u00ee ilimlerde, ahl\u00e2kta, edebiyatta, tasavvufta kalb dendi\u011fi zaman, daha ziyade bu ikinci m\u00e2n\u00e2daki kalb kastedilir. Ayn\u0131 zamanda iman, m\u00e2rifetullah, muhabbetullah ve zevk-i r\u00fbh\u00e2n\u00ee de, bu m\u00e2n\u00e2daki kalbin “ille-i g\u00e2iyesi” ve varl\u0131\u011f\u0131n\u0131n hakik\u00ee hedefleridir.<\/p>\n<\/div>\n

\n

Kalb, iki y\u00f6n\u00fc olan \u00f6yle n\u00fbr\u00e2n\u00ee bir cevherdir ki, bir y\u00f6n\u00fcyle devaml\u0131 ruhlar \u00e2lemine, di\u011fer y\u00f6n\u00fcyle de cisimler \u00e2lemine bakar. Cisim, \u015fer’\u00ee \u00f6l\u00e7\u00fclerin birle\u015ftiricili\u011finde r\u00fbhun emrine girmi\u015fse, kalb, ruhlar \u00e2lemi yoluyla ald\u0131\u011f\u0131 feyizleri bedene ve cisme ta\u015f\u0131r; orada da huzur ve itmin\u00e2n esintileri meydana getirir.<\/p>\n

Kalb, eskilerin ifadesiyle “nazarg\u00e2h-\u0131 il\u00e2h\u00eedir.” Allah, insana insan\u0131n kalbiyle bakar. [1]\u0648\u064e\u0644\u064e\u0643\u0650\u0646\u0652 \u064a\u064e\u0646\u0652\u0638\u064f\u0631\u064f \u0625\u0650\u0644\u064e\u0649 \u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0643\u064f\u0645\u0652<\/span> fehv\u00e2s\u0131nca da, insanla mu\u00e2melesi kalbe g\u00f6re cereyan eder. Zira kalb; ak\u0131l, m\u00e2rifet, ilim, niyet, iman, hikmet ve kurbet gibi insan i\u00e7in \u00e7ok hayat\u00ee hususlar\u0131n kalesi mes\u00e2besindedir. Kalb ayakta ise, bu duygular da hayatta say\u0131l\u0131r; o, y\u0131k\u0131lm\u0131\u015f veya bir k\u0131s\u0131m m\u00fchlik\u00e2tla sars\u0131ksa, bu l\u00e2t\u00eefelerin hayatiyetinden, devam ve tem\u00e2disinden bahsetmek de olduk\u00e7a zordur. Hazreti S\u00e2d\u0131k u Masduk:<\/p>\n

\u0623\u064e\u0644\u0627\u064e \u0625\u0650\u0646\u0651\u064e \u0641\u0650\u064a \u0627\u0644\u0652\u062c\u064e\u0633\u064e\u062f\u0650 \u0645\u064f\u0636\u0652\u063a\u064e\u0629\u064b \u0625\u0650\u0630\u064e\u0627 \u0635\u064e\u0644\u064e\u062d\u064e\u062a\u0652 \u0635\u064e\u0644\u064e\u062d\u064e \u0627\u0644\u0652\u062c\u064e\u0633\u064e\u062f\u064f \u0643\u064f\u0644\u0651\u064f\u0647\u064f\u060c \u0648\u064e\u0625\u0650\u0630\u064e\u0627 \u0641\u064e\u0633\u064e\u062f\u064e\u062a\u0652 \u0641\u064e\u0633\u064e\u062f\u064e \u0627\u0644\u0652\u062c\u064e\u0633\u064e\u062f\u064f \u0643\u064f\u0644\u0651\u064f\u0647\u064f\u061b \u0623\u064e\u0644\u0627\u064e \u0648\u064e\u0647\u0650\u064a\u064e \u0627\u0644\u0652\u0642\u064e\u0644\u0652\u0628\u064f<\/span><\/strong><\/h3>\n

“Bak\u0131n, cesette bir \u00e7i\u011fnem et vard\u0131r ki, o s\u0131hhatli olunca b\u00fct\u00fcn ceset de sa\u011flam olur; o fesada y\u00fcz tutunca da b\u00fct\u00fcn ceset bozulur gider. Dikkat! \u0130\u015fte o kalbdir.”[2] buyurarak kalbin insan bedenindeki yer ve \u00f6nemine dikkatleri \u00e7ekmi\u015ftir.<\/p>\n

Kalbin bundan da ehemmiyetli yan\u0131 mahiyetindeki istinad ve istimdat noktalar\u0131 itibar\u0131yla her zaman Cen\u00e2b-\u0131 Hakk’\u0131 g\u00f6stermesi, varl\u0131k kitab\u0131yla tafsilen anlat\u0131lanlar\u0131, ihtiya\u00e7 ve ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131 diliyle insan g\u00f6nl\u00fcne s\u00fcrekli ihtar etmesidir ki, hadis diye rivayet edilen bir m\u00fcbarek s\u00f6zde onun bu l\u00e2h\u00fbt\u00ee buudu nazara verilmektedir.[3] \u0130brahim Hakk\u0131, o s\u00f6z\u00fc nazmen \u015f\u00f6yle terc\u00fcme eder:<\/p>\n

S\u0131\u011fmam dedi Hak arz u semaya,<\/strong>
\nKenzen bilindi dil madeninden.<\/strong><\/p><\/blockquote>\n

B\u00f6yle, m\u00e2rifet-i il\u00e2h\u00eenin p\u00fcr\u00fczs\u00fcz, m\u00fccell\u00e2 ve yalan s\u00f6ylemeyen sad\u0131k bir lis\u00e2n\u0131 olmas\u0131 itibar\u0131ylad\u0131r ki, ins\u00e2n\u00ee m\u00fclk\u00fcn melek\u00fbtu say\u0131lan kalb, K\u00e2be’den daha e\u015fref g\u00f6r\u00fclm\u00fc\u015f ve Z\u00e2t-\u0131 Hak ad\u0131na b\u00fct\u00fcn k\u00e2inatlar\u0131n ifade edebilece\u011fi y\u00fcce ger\u00e7e\u011fi bey\u00e2nda biricik hatip kabul edilmi\u015ftir.<\/p>\n

Kalb, d\u00fc\u015f\u00fcnce s\u0131hhati, tasavvur s\u0131hhati ve ruh s\u0131hhati, hatta beden s\u0131hhati i\u00e7in \u00e2deta bir kale gibidir. \u0130nsan\u0131n madd\u00ee, m\u00e2nev\u00ee duygular\u0131 bu kaleye s\u0131\u011f\u0131n\u0131r ve korunmu\u015f olurlar. Bu a\u00e7\u0131dan insan i\u00e7in bu kadar \u00f6nemli olan kalbin de karantinaya ve g\u00f6zetilmeye ihtiyac\u0131 vard\u0131r. Zira o, yaralan\u0131nca tedavisi \u00e7ok g\u00fc\u00e7 ve \u00f6l\u00fcnce de hayata d\u00f6nd\u00fcr\u00fclmesi \u00e7ok zor bir l\u00e2t\u00eefedir. Kur’\u00e2n bize:<\/p>\n

\u0631\u064e\u0628\u0651\u064e\u0646\u064e\u0627 \u0644\u0627\u064e \u062a\u064f\u0632\u0650\u063a\u0652 \u0642\u064f\u0644\u064f\u0648\u0628\u064e\u0646\u064e\u0627 \u0628\u064e\u0639\u0652\u062f\u064e \u0625\u0650\u0630\u0652 \u0647\u064e\u062f\u064e\u064a\u0652\u062a\u064e\u0646\u064e\u0627 <\/strong><\/h3>\n

“Rabbimiz, bizi hidayete erdirdikten sonra kalblerimizi kayd\u0131rma…”[4]<\/strong> du\u00e2s\u0131n\u0131 \u00f6\u011f\u00fctlemekte, Efendimiz de sabah-ak\u015fam el a\u00e7\u0131p hem de defaatle:<\/p>\n

\u0627\u064e\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u064a\u064e\u0627 \u0645\u064f\u0642\u064e\u0644\u0650\u0651\u0628\u064e \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650 \u062b\u064e\u0628\u0650\u0651\u062a\u0652 \u0642\u064e\u0644\u0652\u0628\u0650\u064a \u0639\u064e\u0644\u064e\u0649 \u062f\u0650\u064a\u0646\u0650\u0643\u064e<\/span><\/strong><\/h3>\n

“Ey kalbleri evirip \u00e7eviren Allah\u0131m! Kalbimi d\u00eeninle sabitleyip per\u00e7inle!”[5]<\/strong> tazarruunda bulunmakla bu \u00e7ok \u00f6nemli korunma ve karantinay\u0131 hat\u0131rlatmaktad\u0131r.<\/p>\n

Evet, kalb, b\u00fct\u00fcn hay\u0131rlar\u0131n, bereketlerin insana ula\u015fmas\u0131nda \u00f6nemli bir k\u00f6pr\u00fc vazifesi g\u00f6rd\u00fc\u011f\u00fc gibi, ayn\u0131 zamanda \u015feyt\u00e2n\u00ee ve nefs\u00e2n\u00ee b\u00fct\u00fcn d\u00fcrt\u00fclere ve b\u00fct\u00fcn h\u00e2t\u0131ralara vize verebilme mevzuunda da tehlikeli i\u015flere \u00e2let olabilir. O, Hakk’a tevcih edilebildi\u011fi s\u00fcrece, bedenin en karanl\u0131k noktalar\u0131na kadar her yan\u0131na \u0131\u015f\u0131klar ya\u011fd\u0131ran bir projekt\u00f6r olur; y\u00fcz\u00fc cismaniyete d\u00f6n\u00fck kald\u0131\u011f\u0131 zamanlarda da \u015feytan\u0131n zehirli oklar\u0131n\u0131n hedefi h\u00e2line gelir…<\/p>\n

Kalb, iman, ibadet ve ihsan r\u00fbhunun vatan-\u0131 asl\u00eesi ve her zamanki ota\u011f\u0131.. Allah-k\u00e2inat-insan aras\u0131nda ince ince ak\u0131p duran duygular\u0131n y\u00fcksek debili bir \u0131rma\u011f\u0131 olmas\u0131na ra\u011fmen, bu cihanbah\u00e2 l\u00e2t\u00eefeyi yerinden etmek ve bu \u0131rma\u011fa mecr\u00e2 de\u011fi\u015ftirtmek i\u00e7in, onun, say\u0131lmayacak kadar da d\u00fc\u015fmanlar\u0131 vard\u0131r. Kasvetten k\u00fcfre, ucubdan kibre, t\u00fbl-i emelden h\u0131rsa, \u015fehvetten gaflete, menfaatten makam d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcne kadar y\u0131\u011f\u0131n y\u0131\u011f\u0131n d\u00fc\u015fman, taarruz vaziyetinde onun zaaf ve bo\u015fluklar\u0131n\u0131 kollamaktad\u0131r.<\/p>\n

\u0130man kalbin can\u0131, ibadet onun damarlar\u0131nda ak\u0131p duran kan\u0131, tefekk\u00fcr, mur\u00e2kabe, muh\u00e2sebe ise onun bekas\u0131n\u0131n esaslar\u0131d\u0131r. imans\u0131z birinde kalb \u00f6l\u00fc ve \u00f6telere kar\u015f\u0131 b\u00fct\u00fcn b\u00fct\u00fcn kapal\u0131, ibadetsiz birinde o \u00f6l\u00fcm a\u011f\u0131nda ve onulmaz hastal\u0131klarla s\u00fcr\u00fcm s\u00fcr\u00fcm, tefekk\u00fcrs\u00fcz, muh\u00e2sebesiz ve mur\u00e2kabesiz bir b\u00fcnyede ise her t\u00fcrl\u00fc tehlikeye a\u00e7\u0131k ve emniyetsizdir. Birinci kategoriye giren insanlar sinelerinde emme-basma pompalar\u0131 nev’inden bir et par\u00e7as\u0131 ta\u015f\u0131salar da, kat’iyen bunlar\u0131n kalblerinin var oldu\u011fu s\u00f6ylenemez.. ikinci nev’e girenler, varl\u0131k-yokluk aras\u0131 vehimlerinin sisli d\u00fcnyas\u0131nda hep mesafelerin esiri olarak ya\u015far ve bir t\u00fcrl\u00fc hedefe ula\u015famazlar.. \u00fc\u00e7\u00fcnc\u00fc k\u0131sma dahil olanlar ise, bir hayli mesafe alm\u0131\u015f, bir hayli engebe a\u015fm\u0131\u015f olmalar\u0131na ra\u011fmen, tam zirveye ula\u015famad\u0131klar\u0131 i\u00e7in, her zaman tehlike sath-\u0131 m\u00e2ilinde say\u0131l\u0131rlar; d\u00fc\u015fe-kalka y\u00fcr\u00fcr, m\u00fcs\u00e2bakas\u0131n\u0131 yene-yenile s\u00fcrd\u00fcr\u00fcr ve \u00f6m\u00fcrlerini vef\u00e2s\u0131z ve a\u015f\u0131lmaz bir tepenin yama\u00e7lar\u0131nda t\u00fcketirler.<\/p>\n

\u0130nanm\u0131\u015f, inanc\u0131n\u0131 ya\u015fam\u0131\u015f ve ota\u011f\u0131n\u0131 ihsan d\u00fczl\u00fcklerine kurmu\u015f olanlara gelince, bunlar sebepler pl\u00e2n\u0131nda emniyet doru\u011funda, il\u00e2h\u00ee him\u00e2ye a\u00e7\u0131s\u0131ndan da g\u00fcven ku\u015fa\u011f\u0131nda say\u0131l\u0131rlar. Varl\u0131\u011f\u0131 bas\u00eeretle s\u00fczer, Allah’\u0131n nuruyla e\u015fy\u00e2n\u0131n perde arkas\u0131na muttali olur, hep temkinde bulunur; kalbi g\u00fcvercin kalbi gibi tir tir ya\u015far ve her yerde O’nun ho\u015fnutlu\u011funu arar; her i\u015flerini Allah r\u0131z\u00e2s\u0131na g\u00f6re ayarlar ve Allah sevgisiyle yatar kalkarlar. Allah da onlar\u0131 hem sever, hem de inanan g\u00f6n\u00fcllere sevdirir. Derken i\u015fte bunlar “makb\u00fbl-\u00fc ins \u00fc c\u00e2n” olur ve her yerde h\u00fcsn-\u00fc kabul g\u00f6r\u00fcrler.<\/p>\n

S\u00fbre-i Y\u00fbsuf’un s\u0131dd\u00eek kahraman\u0131, m\u00fcbarek ismine iz\u00e2fe edilen s\u00fbrede tam be\u015f defa ihsan ehli olarak zikredilir ki;[6] bu, yer-g\u00f6k, dost-d\u00fc\u015fman, Yaratan-yarat\u0131lan herkesin, O’nun yak\u00een, muh\u00e2sebe ve mur\u00e2kebesine \u015fehadeti demektir.<\/p>\n

Y\u00fbsuf (a.s.) hen\u00fcz gen\u00e7 bir tomurcukken, Allah O’nun ihsan \u015fuuruna dikkati \u00e7eker ve “\u0130\u015fte Biz ehl-i ihs\u00e2n\u0131 b\u00f6yle m\u00fck\u00e2fatland\u0131r\u0131r\u0131z.”[7] buyurur. Hapishanede, \u015fak\u00ee-said herkes O’nun d\u00fc\u015f\u00fcnce ufkundaki derinli\u011fi, durulu\u011fu ve led\u00fcnn\u00eeli\u011fini sezince, O’nu merci’ kabul eder, O’na ko\u015far, O’na inan\u0131r, O’na ba\u011flan\u0131r ve “Haydi bize te’vil-i eh\u00e2disi bildir; bildir ki, Seni ihsan \u015fuuruyla serfiraz g\u00f6r\u00fcyoruz.”[8] der ve problemlerini O’na arz ederler.. girdi\u011fi her imtihan\u0131 ba\u015far\u0131yla bitirmi\u015f, dost-d\u00fc\u015fman herkesin sinesine taht kurmu\u015f bu babayi\u011fidi, Allah bir kez de, d\u00fcnya kar\u015f\u0131s\u0131nda tavr\u0131n\u0131 de\u011fi\u015ftirmemesiyle takdir buyurur ve “Rahmetimizi diledi\u011fimize nasip k\u0131lar ve ihsan \u015fuuruna erenlerin ecrini z\u00e2yi etmeyiz.”[9] der ve il\u00e2h\u00ee temin\u00e2t\u0131n\u0131 ihtarda bulunur.. o g\u00fcne kadar kalbleri her zaman, O’na kar\u015f\u0131 k\u0131skan\u00e7l\u0131kla atan karde\u015fleri, g\u00fcn gelip de haset atmosferinden s\u0131yr\u0131labildiklerinde “Do\u011frusu, biz seni ihsanla b\u00fct\u00fcnle\u015fmi\u015f kimselerden g\u00f6r\u00fcyoruz.”[10] diyerek O’na, kapal\u0131 da olsa tarziyede bulunur ve sad\u00e2katini itiraf ederler.<\/p>\n

Ve, nihayet Hz. Y\u00fbsuf (a.s.), olgunla\u015fm\u0131\u015f, itmin\u00e2na ula\u015fm\u0131\u015f bir insan olarak, bunca \u015fahidin yan\u0131nda, mazhar bulundu\u011fu il\u00e2h\u00ee l\u00fctuflara bir de kendi \u015fehadet eder ve “Do\u011frusu kim Allah’tan korkar, takv\u00e2 dairesinde ya\u015far ve her \u00e7e\u015fidiyle sabr\u0131 temsil edebilirse, Allah da, b\u00f6ylesine ihs\u00e2na ermi\u015flerin ecrini z\u00e2yi etmez.”[11] der, tahdis-i nimette bulunur.<\/p>\n

Evet, b\u00f6yle herkesin h\u00fcsn-\u00fc \u015fehadette bulundu\u011fu bir kalbin, il\u00e2h\u00ee \u00e2detler gere\u011fi gel-giti, inhiraf\u0131 d\u00fc\u015f\u00fcn\u00fclemeyece\u011fi gibi, mahrumiyetine de ihtimal verilemez. Zira o kalb, k\u00e2inata nisbeten ar\u015f ne ise, insana nisbeten odur ve her an Hakk’\u0131n nazar buyurdu\u011fu bir m\u00fccell\u00e2 aynad\u0131r. Hakk’\u0131n bak\u0131p bak\u0131p her an ayr\u0131 bir de\u011fer verdi\u011fi b\u00f6yle bir ayna k\u0131r\u0131l\u0131p at\u0131labilecek herhangi bir cisim de\u011fildir. O, insanl\u0131k ger\u00e7e\u011finin r\u00fbhu ve Allah’\u0131n da memd\u00fbhudur.<\/p>\n

Hz. Mevl\u00e2n\u00e2:<\/strong><\/h3>\n

\u062d\u064e\u0642 \u0647\u064e\u0645\u0650\u064a \u06af\u064f\u0648\u064a\u064e\u062f \u0646\u064e\u0638\u064e\u0631 \u0645\u064e\u0627\u0646\u0652 \u0628\u064e\u0631 \u062f\u0650\u0644\u064e\u0633\u0652\u062a
\n\u0646\u0650\u064a\u0633\u062a \u0628\u064e\u0631 \u0635\u064f\u0648\u0631\u064e\u062a \u0643\u0650\u0647 \u0622\u0646 \u0622\u0628 \u0648 \u06af\u0650\u0644\u064e\u0633\u0652\u062a
\n\u062a\u064f\u0648\u0647\u064e\u0645\u0649 \u06af\u064f\u0648\u064a\u064a \u0645\u064e\u0640\u0631\u064e\u0627 \u062f\u0650\u0644 \u0646\u0650\u064a\u0632\u0647\u064e\u0633\u0652\u062a
\n\u062f\u0650\u0644 \u0641\u064e\u0631\u0627\u0632\u0650 \u0639\u064e\u0631\u0634\u0652 \u0628\u064e\u0627\u0634\u064e\u0640\u062f \u0646\u0650\u0640\u064a \u0628\u064e\u0633\u0652\u0640\u062a<\/span><\/strong><\/h3>\n<\/div>\n

\n

“Allah buyuruyor ki: ‘Bizim nazar\u0131m\u0131z kalbedir; sudan, bal\u00e7\u0131ktan olan s\u00fbrete de\u011fildir.’ Sen, benim i\u00e7imde kalbim var diyorsun, amma g\u00f6n\u00fcl, Ar\u015f’\u0131n y\u00fccesindedir, a\u015fa\u011f\u0131larda de\u011fil.” der ve i\u015fte bu hakikat\u0131 ihtar eder.<\/p>\n<\/div>\n

\n

\n

\u0627\u064e\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u064a\u064e\u0627 \u0645\u064f\u0642\u064e\u0644\u0650\u0651\u0628\u064e \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650 \u062b\u064e\u0628\u0650\u0651\u062a\u0652 \u0642\u064f\u0644\u064f\u0648\u0628\u064e\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u0649 \u062f\u0650\u064a\u0646\u0650\u0643\u064e \u0648\u064e\u0635\u064e\u0644\u0650\u0651 \u0648\u064e\u0633\u064e\u0644\u0650\u0651\u0645\u0652 \u0639\u064e\u0644\u064e\u0649 \u0633\u064e\u064a\u0650\u0651\u062f\u0650\u0646\u064e\u0627 \u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064d \u0645\u064e\u062d\u0652\u0628\u064f\u0648\u0628\u0650 \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650<\/span><\/strong><\/h3>\n

Yazar: Fethullah G\u00fclen, S\u0131z\u0131nt\u0131, Nisan-May\u0131s 1992, Cilt 14, Say\u0131 159-160<\/strong><\/span><\/p>\n

---

\n[1] “(Allah sizin cisim ve suretlerinize de\u011fil) kalblerinize nazar eder.” (M\u00fcslim, birr 33)
\n[2] Buh\u00e2r\u00ee, iman 39; M\u00fcslim, m\u00fcs\u00e2kat 107
\n[3] el-Acl\u00fbn\u00ee, Ke\u015ff\u00fc’l-haf\u00e2 2\/255. Yak\u0131n manadaki bir hadis i\u00e7in bkz. et-Taber\u00e2n\u00ee, M\u00fcsned\u00fc’-\u015f
\n\u015e\u00e2miyy\u00een 2\/19
\n[4] \u00c2l-i \u0130mran s\u00fbresi, 3\/8
\n[5] Tirmiz\u00ee, kader 7, deav\u00e2t 90; Ahmed b. Hanbel, M\u00fcsned 6\/302
\n[6] Y\u00fbsuf s\u00fbresi, 12\/22, 36, 56, 78, 90
\n[7] Y\u00fbsuf s\u00fbresi, 12\/22
\n[8] Y\u00fbsuf s\u00fbresi, 12\/36
\n[9] Y\u00fbsuf s\u00fbresi, 12\/56
\n[10] Y\u00fbsuf s\u00fbresi, 12\/78
\n[11] Y\u00fbsuf s\u00fbresi, 12\/90<\/p><\/div>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"

\u00a0Dil beyt-i Hud\u00e2d\u0131r \u00e2n\u0131 p\u00e2k eyle siv\u00e2dan Kasr\u0131na n\u00fcz\u00fbl eyleye Rahm\u00e2n gecelerde. (\u0130. Hakk\u0131)G\u00f6n\u00fcl ve y\u00fcrek olarak da tan\u0131d\u0131\u011f\u0131m\u0131z kalb ba\u015fl\u0131ca iki m\u00e2n\u00e2da kullan\u0131l\u0131r: Birisi, g\u00f6\u011fs\u00fcn sol taraf\u0131nda, sol memenin alt\u0131nda ve daha \u00e7ok da \u00e7am kozala\u011f\u0131na benzeyen, ayn\u0131 zamanda yap\u0131s\u0131 ve dokusu itibar\u0131yla da bedendeki her uzuvdan farkl\u0131 bulunan; ihtiva etti\u011fi harika kar\u0131nc\u0131k ve …<\/p>\n","protected":false},"author":1,"featured_media":4239,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,1189],"tags":[1190,23,273,36,420,325,41,1278],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4238"}],"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=4238"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4238\/revisions"}],"predecessor-version":[{"id":4240,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4238\/revisions\/4240"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/4239"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4238"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4238"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4238"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}