Allah\u2019\u0131n birli\u011fini (tevhid) anlamak, \u0130slam d\u00fc\u015f\u00fcncesinin en temel ve en derin meselelerinden biridir.<\/p>\n\n\n\n
Bu birlik, sadece \u201cAllah birdir\u201d demekle s\u0131n\u0131rl\u0131 kalmaz; hem z\u00e2t\u0131ndaki sadeli\u011fi (Ehadiyet) hem de k\u00e2inattaki tecellilerindeki birli\u011fi (Vahidiyet) kapsar.<\/p>\n\n\n\n
Bu yaz\u0131dan maksad\u0131m\u0131z, bu iki kavram\u0131 tan\u0131mlayarak, aralar\u0131ndaki ili\u015fkiyi a\u00e7\u0131klayarak, akli deliller<\/strong> ve vicdani deliller<\/strong> ile temellendirerek ve klasik benzetmelerle netle\u015ftirerek tevhidin hem akla hem kalbe hitap eden cihetlerini ortaya koymakt\u0131r.<\/p>\n\n\n\n Temel Tan\u0131mlar<\/p>\n\n\n\n Vahidiyet<\/strong>, Allah\u2019\u0131n d\u0131\u015fa d\u00f6n\u00fck birli\u011fini ifade eder.<\/p>\n\n\n\n Yani O\u2019nun tek il\u00e2h olmas\u0131, e\u015fi-benzeri bulunmamas\u0131, hi\u00e7bir orta\u011f\u0131n\u0131n olmamas\u0131d\u0131r.<\/p>\n\n\n\n \u201cL\u00e2 il\u00e2he illallah\u201d ifadesi bu d\u00fczleme i\u015faret eder.<\/p>\n\n\n\n Vurgu, t\u00fcrde ve varl\u0131k alan\u0131nda tekliktir: Ba\u015fka bir il\u00e2h yoktur, ikinci bir yarat\u0131c\u0131 yoktur.<\/p>\n\n\n\n Ehadiyet<\/strong> ise i\u00e7e d\u00f6n\u00fck birli\u011fi, z\u00e2t\u0131n sadeli\u011fini ve b\u00f6l\u00fcnmezli\u011fini anlat\u0131r.<\/p>\n\n\n\n Allah\u2019\u0131n z\u00e2t\u0131nda hi\u00e7bir par\u00e7a, bile\u015fim, terkip veya \u00e7okluk yoktur.<\/p>\n\n\n\n Tasavvurda bile b\u00f6l\u00fcnemez, say\u0131lar\u0131n \u00f6tesinde mutlak bir sadeliktir.<\/p>\n\n\n\n \u0130hl\u00e2s Suresi\u2019ndeki \u201cKul h\u00fcvall\u00e2h\u00fc ehad\u201d ayeti bu hakikati en veciz \u015fekilde dile getirir.<\/p>\n\n\n\n Bu iki kavram birbirini tamamlar.<\/p>\n\n\n\n Ehadiyet olmadan vahidiyet eksik kal\u0131rd\u0131 (z\u00e2t bile\u015fik olsayd\u0131 ger\u00e7ek birlik sa\u011flanamazd\u0131).<\/p>\n\n\n\n Vahidiyet olmadan ise ehadiyet soyut bir teori olarak kal\u0131rd\u0131.<\/p>\n\n\n\n Ehadiyet, vahidiyetin temelini olu\u015ftururken; vahidiyet, ehadiyetin k\u00e2inattaki yans\u0131mas\u0131d\u0131r.<\/p>\n\n\n\n Bir\u00e7ok kelamc\u0131 ve mutasavv\u0131fa g\u00f6re ehadiyet daha \u00f6zel ve \u00fcst d\u00fczey bir birlik, vahidiyet ise onun genel tezah\u00fcr\u00fcd\u00fcr.<\/p>\n\n\n\n \u0130simlere Yans\u0131mas\u0131: El-V\u00e2hid ve El-Ehad<\/p>\n\n\n\n El-V\u00e2hid<\/strong>: Allah\u2019\u0131n e\u015fsiz ve benzeri olmad\u0131\u011f\u0131n\u0131 vurgular.<\/p>\n\n\n\n D\u0131\u015fa bakan y\u00f6n\u00fcyle \u201cba\u015fka yok, rakibi yok\u201d der.<\/p>\n\n\n\n El-Ehad<\/strong>: Allah\u2019\u0131n z\u00e2t\u0131n\u0131n b\u00f6l\u00fcnmez, par\u00e7alanmaz ve saf bir birlik oldu\u011funu bildirir.<\/p>\n\n\n\n \u0130\u00e7e bakan y\u00f6n\u00fcyle \u201ci\u00e7i de tek, hi\u00e7bir terkip yok\u201d der.<\/p>\n\n\n\n \u0130hl\u00e2s Suresi bu iki ismi bir arada okur: \u201cAllah ehad\u2019d\u0131r, Samed\u2019dir. Do\u011furmam\u0131\u015f ve do\u011furulmam\u0131\u015ft\u0131r.\u201d<\/p>\n\n\n\n \u201cDo\u011furmam\u0131\u015f ve do\u011furulmam\u0131\u015ft\u0131r\u201d ifadesi, Allah\u2019\u0131n par\u00e7al\u0131 veya bile\u015fik olmad\u0131\u011f\u0131n\u0131, z\u00e2t\u0131n\u0131n mutlak sadelikte oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n Akli – Mant\u0131ki Deliller<\/p>\n\n\n\n Vahidiyet ve Ehadiyet kavramlar\u0131, sadece tasavvufi bir ayr\u0131m de\u011fil; akl\u0131n mecburi olarak vard\u0131\u011f\u0131 bir hakikattir.<\/p>\n\n\n\n Allah\u2019\u0131n Vacib\u00fc\u2019l-V\u00fccud<\/strong> (varl\u0131\u011f\u0131 mecbur) oldu\u011fu kabul edildi\u011finde, O\u2019nun hem z\u00e2t\u0131nda hem tecellilerinde mutlak birlik zaruri hale gelir.<\/p>\n\n\n\n \u0130\u015fte bu birli\u011fi destekleyen ba\u015fl\u0131ca akli deliller:<\/p>\n\n\n\n Tem\u00e2nu\u2019 (Kar\u015f\u0131l\u0131kl\u0131 Engelleme) Delili<\/strong><\/p>\n\n\n\n \u201cE\u011fer g\u00f6klerde ve yerde Allah\u2019tan ba\u015fka ilahlar olsayd\u0131, g\u00f6kler ve yer fesada u\u011frard\u0131<\/em> (d\u00fczenleri bozulurdu.)\u201d (Enbiya, 22)<\/sup><\/p>\n\n\n\n E\u011fer birden fazla il\u00e2h veya z\u00e2tta bile\u015fiklik (par\u00e7a) olsayd\u0131, k\u00e2inatta d\u00fczen bozulurdu.<\/p>\n\n\n\n Bir g\u00fc\u00e7 bir \u015feyi yaratmak isterken di\u011feri engel olurdu.<\/p>\n\n\n\n Misal: Ayn\u0131 anda bir cismin hem canl\u0131 hem \u00f6l\u00fc olmas\u0131 imk\u00e2ns\u0131zd\u0131r.<\/p>\n\n\n\n Ya biri \u00e2ciz kal\u0131r ya da \u00e7at\u0131\u015fma \u00e7\u0131kar.<\/p>\n\n\n\n \u00c2ciz olan ise il\u00e2h olamaz.<\/p>\n\n\n\n Bu delil, d\u0131\u015fta (Vahidiyet) ve i\u00e7te (Ehadiyet) mutlak birli\u011fi zaruri k\u0131lar.<\/p>\n\n\n\n Bile\u015fiksizlik (Sadelik) ve Terkipsizlik Delili<\/strong><\/p>\n\n\n\n Her bile\u015fik varl\u0131k, kendi par\u00e7alar\u0131n\u0131n bir araya gelmesine muhta\u00e7t\u0131r.<\/p>\n\n\n\n Muhta\u00e7 olan ise Vacib\u00fc\u2019l-V\u00fccud olamaz, \u00e7\u00fcnk\u00fc Vacib kendinden ba\u015fkas\u0131na muhta\u00e7 de\u011fildir.<\/p>\n\n\n\n Dolay\u0131s\u0131yla Allah\u2019\u0131n z\u00e2t\u0131 hi\u00e7bir par\u00e7adan olu\u015fmam\u0131\u015f, bile\u015fiksiz ve terkipsiz (par\u00e7as\u0131z, unsursuz, hi\u00e7bir \u015fekilde birle\u015fimden olu\u015fmam\u0131\u015f) olmal\u0131d\u0131r.<\/p>\n\n\n\n Bu hakikat, do\u011frudan Ehadiyet\u2019in kendisidir.<\/p>\n\n\n\n Vahidiyet ise bu bile\u015fiksiz, terkipsiz z\u00e2t\u0131n d\u0131\u015fa d\u00f6n\u00fck, k\u00e2inata yans\u0131yan birli\u011fidir.<\/p>\n\n\n\n Sonsuzluk ve S\u0131n\u0131rl\u0131l\u0131k Arg\u00fcman\u0131<\/strong><\/p>\n\n\n\n \u00c7okluk s\u0131n\u0131r getirir.<\/p>\n\n\n\n E\u011fer z\u00e2t veya s\u0131fatlar \u00e7ok olsayd\u0131, her biri s\u0131n\u0131rl\u0131 olurdu.<\/p>\n\n\n\n S\u0131n\u0131rl\u0131 olan ise sonsuz kudret, ilim ve iradeye sahip olamaz.<\/p>\n\n\n\n K\u00e2inat\u0131n kusursuz d\u00fczeni ise sonsuz hikmet ve kudret gerektirir.<\/p>\n\n\n\n Bu y\u00fczden z\u00e2t s\u0131n\u0131rlanamaz ve b\u00f6l\u00fcnemez (Ehadiyet); bu birlik b\u00fct\u00fcn k\u00e2inat\u0131 ku\u015fat\u0131r (Vahidiyet).<\/p>\n\n\n\n Sebep-Netice Zincirinde Tek Fail Zarureti<\/strong><\/p>\n\n\n\n K\u00e2inattaki b\u00fct\u00fcn sebepler zinciri bir ilk sebebe dayan\u0131r.<\/p>\n\n\n\n \u0130lk sebep \u00e7ok olsayd\u0131, zincirde \u00e7eli\u015fki veya sonsuz gerileme (tesels\u00fcl) ortaya \u00e7\u0131kard\u0131 ki bu aklen imk\u00e2ns\u0131zd\u0131r.<\/p>\n\n\n\n Dolay\u0131s\u0131yla ilk fail tek ve b\u00f6l\u00fcnmez olmal\u0131d\u0131r.<\/p>\n\n\n\n Bu delil hem Vahidiyet\u2019i (b\u00fct\u00fcn k\u00e2inat\u0131 idare eden tek irade) hem Ehadiyet\u2019i (o iradenin z\u00e2t\u0131ndaki teklik) destekler.<\/p>\n\n\n\n \u0130mk\u00e2n ve Hud\u00fbs (Sonradan Olma) Delilinin Tevhid Ciheti<\/strong><\/p>\n\n\n\n K\u00e2inat m\u00fcmk\u00fcn varl\u0131klarla doludur (var olmas\u0131 da yok olmas\u0131 da m\u00fcmk\u00fcnd\u00fcr).<\/p>\n\n\n\n M\u00fcmk\u00fcnlerin varl\u0131\u011f\u0131, Vacib\u00fc\u2019l-V\u00fccud\u2019a muhta\u00e7t\u0131r.<\/p>\n\n\n\n Vacib tek ise, m\u00fcmk\u00fcnlerin \u00e7oklu\u011fu O\u2019nun bir ve terkipsiz, bile\u015fiksiz z\u00e2t\u0131ndan tecelli eder.<\/p>\n\n\n\n \u00c7ok Vacib olsayd\u0131, m\u00fcmk\u00fcnler aras\u0131nda \u00e7at\u0131\u015fma olurdu.<\/p>\n\n\n\n Risale-i Nur\u2019un ifadesiyle her zerre, her yaprak \u201cL\u00e2 il\u00e2he ill\u00e2 H\u00fb\u201d der; bu da Ehadiyet\u2019in her fertte tecellisini aklen mecburi k\u0131lar.<\/p>\n\n\n\n Bu deliller, \u0130hl\u00e2s Suresi\u2019ndeki \u201cehad\u201d ifadesinin sadece nakl\u00ee de\u011fil, ayn\u0131 zamanda burhan\u00ee (mant\u0131ksal) bir hakikat oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n Ak\u0131l, Allah\u2019\u0131n hem z\u00e2t\u0131nda hem tecellilerinde mutlak birli\u011fi zaruri k\u0131lar.<\/p>\n\n\n\n Vicdani Deliller<\/strong> (Kalbi ve Sezgi Ciheti)<\/p>\n\n\n\n Ak\u0131l birli\u011fi zaruri k\u0131larken, kalp onu do\u011frudan hisseder ve tad\u0131n\u0131 al\u0131r.<\/p>\n\n\n\n Vicdani deliller, tefekk\u00fcr ve kalp g\u00f6z\u00fcyle ya\u015fanan sezgilere dayan\u0131r.<\/p>\n\n\n\n Klasik Benzetmelerle \u201c\u00c7oklukta Birlik\u201d Fikri<\/p>\n\n\n\n G\u00fcne\u015f ve Yans\u0131ma Misali<\/strong>:<\/p>\n\n\n\n G\u00fcne\u015f tek bir kaynakt\u0131r, b\u00fct\u00fcn k\u00e2inat\u0131 ayd\u0131nlat\u0131r (Vahidiyet<\/strong>).<\/p>\n\n\n\n Her \u015feffaf su damlas\u0131nda, her aynada ise g\u00fcne\u015fin tam g\u00f6r\u00fcnt\u00fcs\u00fc, \u0131s\u0131s\u0131 ve renkleri yans\u0131r (Ehadiyet<\/strong>).<\/p>\n\n\n\n O damla g\u00fcne\u015fi b\u00f6lmez veya par\u00e7alamaz; sadece onun b\u00fct\u00fcn \u00f6zelliklerini hususi olarak g\u00f6sterir.<\/p>\n\n\n\n Kalp, her varl\u0131kta Allah\u2019\u0131n bu hususi tecellisini hisseder; her zerrede O\u2019nun damgas\u0131n\u0131 g\u00f6r\u00fcr, fakat as\u0131l kayna\u011f\u0131 tek ve b\u00f6l\u00fcnmez bilir.<\/p>\n\n\n\n G\u00f6l Benzetmesi<\/strong>:<\/p>\n\n\n\n Tek bir g\u00f6l (Vahidiyet) ama suyu \u00f6yle berrak ki i\u00e7inde hi\u00e7bir kar\u0131\u015f\u0131m, katman veya bulan\u0131kl\u0131k yoktur (Ehadiyet).<\/p>\n\n\n\n Kalp, bu berrakl\u0131kta mutlak sadeli\u011fi tadarak \u015firkten ar\u0131n\u0131r.<\/p>\n\n\n\n Vicdan, vahidiyet i\u00e7inde ehadiyet tecellisini g\u00f6rd\u00fc\u011f\u00fcnde \u201cher \u015fey birinindir ve her bir \u015feyde Hal\u0131k-\u0131 K\u00fclli \u015eey\u2019in isimleri tecelli eder\u201d hakikatini ya\u015far.<\/p>\n\n\n\n Bu, insan\u0131 hem azamet kar\u015f\u0131s\u0131nda hu\u015fu\u2019ya hem rahmet kar\u015f\u0131s\u0131nda muhabbete sevk eder.<\/p>\n\n\n\n Ordu ve Komutan<\/strong>: Tek komutan (Vahidiyet) b\u00fct\u00fcn orduyu idare eder.<\/p>\n\n\n\n Her askere verilen emir ise tek ve b\u00f6l\u00fcnmezdir (Ehadiyet).<\/p>\n\n\n\n Emir \u00e7ok ki\u015fiye ula\u015fsa da kayna\u011f\u0131 birdir ve par\u00e7alanmaz.<\/p>\n\n\n\n Matbaa ve Kitap<\/strong>: Tek matbaa (Vahidiyet) milyonlarca kitap basar.<\/p>\n\n\n\n Her kitapta matbaan\u0131n b\u00fct\u00fcn \u00f6zellikleri (harfler, d\u00fczen) tam olarak tecelli eder (Ehadiyet).<\/p>\n\n\n\n Kitaplar \u00e7oktur ama as\u0131l matbaa birdir ve b\u00f6l\u00fcnmez.<\/p>\n\n\n\n A\u011fa\u00e7 ve Meyve<\/strong>: Tek a\u011fa\u00e7 (Vahidiyet) say\u0131s\u0131z meyve verir.<\/p>\n\n\n\n Her meyvede a\u011fac\u0131n b\u00fct\u00fcn s\u0131fatlar\u0131 (tat, koku, renk) hususi olarak tecelli eder (Ehadiyet).<\/p>\n\n\n\n Meyveler farkl\u0131d\u0131r ama as\u0131l a\u011fa\u00e7 tek ve sadedir.<\/p>\n\n\n\n Bu benzetmeler, \u201c\u00e7oklukta birlik\u201d fikrini netle\u015ftirir:<\/p>\n\n\n\n \u00c7okluk, birli\u011fin ink\u00e2r\u0131 de\u011fil; tam aksine birli\u011fin en g\u00fczel tezah\u00fcr\u00fcd\u00fcr.<\/p>\n\n\n\n Netice:<\/p>\n\n\n\n Vahidiyet ve Ehadiyet, tevhidin iki y\u00fcz\u00fcd\u00fcr.<\/p>\n\n\n\n Vahidiyet \u201cO\u2019ndan ba\u015fka il\u00e2h yok\u201d derken; Ehadiyet \u201cO\u2019nun z\u00e2t\u0131 b\u00f6l\u00fcnmez ve bile\u015fiksizdir\u201d der.<\/p>\n\n\n\n Ak\u0131l bu birli\u011fi mant\u0131ken zaruri k\u0131lar, kalp ise onu hissederek ya\u015far.<\/p>\n\n\n\n Klasik benzetmeler ise bu derin hakikati g\u00fcnl\u00fck tefekk\u00fcre indirger.<\/p>\n\n\n\n Bu tefekk\u00fcr, insan\u0131 \u015firkten korur, kullu\u011fu derinle\u015ftirir ve her varl\u0131kta Allah\u2019\u0131n isimlerini g\u00f6rmeye kap\u0131 a\u00e7ar.<\/p>\n\n\n\n G\u00fcnl\u00fck hayatta \u201cher \u015fey birinindir\u201d bak\u0131\u015f\u0131n\u0131 benimsemek, hem akl\u0131 hem kalbi huzura kavu\u015fturur.<\/p>\n\n\n\n \u201cKul h\u00fcvall\u00e2h\u00fc ehad\u201d\u2026 Bu ayeti hem ak\u0131lla hem kalple okuyal\u0131m.<\/p>\n\n\n\n Allah\u2019\u0131n birli\u011fi, hem d\u0131\u015f d\u00fcnyada hem i\u00e7 d\u00fcnyam\u0131zda tecelli etsin.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" Allah\u2019\u0131n birli\u011fini (tevhid) anlamak, \u0130slam d\u00fc\u015f\u00fcncesinin en temel ve en derin meselelerinden biridir. Bu birlik, sadece \u201cAllah birdir\u201d demekle s\u0131n\u0131rl\u0131 kalmaz; hem z\u00e2t\u0131ndaki sadeli\u011fi (Ehadiyet)…<\/p>\n","protected":false},"author":1,"featured_media":1108,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1104","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-muhtelif-konular","entry","simple"],"_links":{"self":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/1104","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1104"}],"version-history":[{"count":3,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/1104\/revisions"}],"predecessor-version":[{"id":1109,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/1104\/revisions\/1109"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/media\/1108"}],"wp:attachment":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1104"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1104"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1104"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}