Kur\u2019an\u2019\u0131 do\u011fru anlama yollar\u0131n\u0131n ba\u015f\u0131nda, maksada g\u00f6t\u00fcren birer k\u00f6pr\u00fc vazifesi g\u00f6ren Kur\u2019an kelimeleriyle kucakla\u015fmak gelir.<\/p>\n\n\n\n
Kur\u2019an bize bir din takdim etmekle birlikte o dinin Sahibini de tan\u0131t\u0131yor.<\/p>\n\n\n\n
Allah (c.c.) tan\u0131nmak ve bilinmek istiyor.<\/p>\n\n\n\n
Biz de Rabbimizi tan\u0131ma yolunda \u00e7ok derin bir hakikati, tevhid\u2013vahdet\u2013cemal\u2013kemal ekseninde akl\u00ee\u2013ilm\u00ee bir tahlille, \u00f6zel anahtar kavramlar<\/em><\/strong> alt\u0131nda a\u00e7maya ve Rabbimizi, \u0130lah\u0131m\u0131z\u0131, Malikimizi tan\u0131maya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n\n\n\n Her m\u00fc\u2019minin ilk g\u00fcndem maddesi yapmas\u0131 gereken o hakikat \u015fudur: Tevhid ve vahdet olmadan, \u0130l\u00e2h\u00ee cemal ve kemal tam olarak g\u00f6r\u00fcnmez<\/strong>.<\/p>\n\n\n\n Esma tecellisi de dedi\u011fimiz g\u00f6r\u00fcnen her g\u00fczellik, her m\u00fckemmellik, ancak birlik aynas\u0131nda toplanarak bak\u0131l\u0131rsa anlam kazan\u0131r.<\/p>\n\n\n\n \u0130lahi tecelliler ise say\u0131s\u0131zd\u0131r. Mesela baz\u0131lar\u0131: Hadsiz cem\u00e2l<\/em> yani s\u0131n\u0131rs\u0131z g\u00fczellik; nihayetsiz, bitmez t\u00fckenmez iyilikler; H\u00fcsn-\u00fc Rabb\u00e2n\u00ee<\/em> yani terbiye edici g\u00fczellik; hesaps\u0131z ihsanlar, \u00f6l\u00e7\u00fcs\u00fcz ikramlar; Allah\u2019\u0131n Rahm\u00e2n isminin tecellisiyle k\u00e2inatta g\u00f6r\u00fcnen; sadece estetik bir g\u00fczellik de\u011fil, ayn\u0131 zamanda \u015fefkat, fayda ve ihsan ta\u015f\u0131yan g\u00f6z al\u0131c\u0131 ilah\u00ee g\u00fczellikler.<\/p>\n\n\n\n Yani varl\u0131klar\u0131n hem g\u00fczel yarat\u0131lmas\u0131 hem de canl\u0131lar\u0131n ihtiya\u00e7lar\u0131na cevap verecek \u015fekilde merhametle donat\u0131lmas\u0131; bir \u00e7i\u00e7e\u011fin hem zarif olup hem de ar\u0131lara, ku\u015flara besleyici, r\u0131z\u0131k kayna\u011f\u0131 olmas\u0131; ya\u011fmurun hem manzaray\u0131 g\u00fczelle\u015ftirip hem topra\u011f\u0131 canland\u0131rmas\u0131; hi\u00e7bir \u015feye muhta\u00e7 olmayan mutlak m\u00fckemmellik.<\/p>\n\n\n\n Bu tecelliler \u015funu g\u00f6sterir: K\u00e2inat, \u0130l\u00e2h\u00ee g\u00fczelli\u011fin sergi salonudur.<\/p>\n\n\n\n Par\u00e7alar kesret<\/strong>, par\u00e7alardan olu\u015fan b\u00fct\u00fcn vahdet<\/strong>, o vahdetin sahibinin tek olu\u015fu tevhid<\/strong> demektir.<\/p>\n\n\n\n Bir yapboz d\u00fc\u015f\u00fcnelim: Par\u00e7alar \u00e7ok (kesret), ama hepsi birbirine uyuyor ve tek bir resim \u00e7\u0131k\u0131yor. Yapboz\u2019un par\u00e7alar\u0131n\u0131n birbiriyle uyumlu oldu\u011funu g\u00f6r\u00fcp b\u00fct\u00fcn\u00fc g\u00f6stermek vahdet<\/strong>, o yapbozu yapan\u0131n kim oldu\u011fu yani resmi yapan tek el ise tevhid<\/strong>\u2026<\/p>\n\n\n\n Yani Tevhid<\/strong> Allah’\u0131n tek olmas\u0131, benzersiz olmas\u0131, zat\u0131nda ve fiillerinde bir olmas\u0131d\u0131r. Bu hakikatin ta kendisidir<\/strong>. Her \u015feyin tek bir iradeden \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kabul etmektir.<\/p>\n\n\n\n Vahdet<\/strong> nedir? O birli\u011fin k\u00e2inatta g\u00f6r\u00fcnmesi, \u00e7okluk i\u00e7indeki d\u00fczen ve da\u011f\u0131n\u0131kl\u0131k i\u00e7inde ahenktir yani tecelli \u015feklidir. K\u00e2inatta g\u00f6r\u00fcnen d\u00fczenin, uyumun ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn kayna\u011f\u0131d\u0131r. \u00c7okluk i\u00e7inde birli\u011fi g\u00f6steren sistemdir.<\/p>\n\n\n\n Vahdet \u00c2yinesi:<\/strong> Birli\u011fi yans\u0131tan ayna; Par\u00e7alar\u0131 tek merkezde toplayan bak\u0131\u015f. Ayna k\u0131r\u0131l\u0131rsa ne olur? G\u00f6r\u00fcnt\u00fc da\u011f\u0131l\u0131r, G\u00fczellik par\u00e7alan\u0131r.<\/p>\n\n\n\n Cem\u00e2l<\/strong> nedir? Allah’\u0131n g\u00fczelli\u011fi, sevdiren y\u00f6n\u00fc. Cem\u00e2l-i \u0130l\u00e2h\u00ee: Allah\u2019\u0131n isim, s\u0131fat ve tecellilerinin g\u00fczelli\u011fi, esteti\u011fi;<\/p>\n\n\n\n Kem\u00e2l<\/strong> nedir? Allah’\u0131n kusursuzlu\u011fu, m\u00fckemmelli\u011fi, eksiksiz icraat\u0131, hayran b\u0131rakan y\u00f6n\u00fc. Kem\u00e2l-i Rabb\u00e2n\u00ee ancak tevhid ve vahdet aynas\u0131nda g\u00f6r\u00fcn\u00fcr.<\/p>\n\n\n\n Tevhid olmazsa vahdet olmaz. Vahdet olmazsa cem\u00e2l g\u00f6r\u00fcnmez. \u0130l\u00e2h\u00ee fiiller rastgele san\u0131l\u0131r; g\u00fczellik tesad\u00fcfe verilir; kemal anla\u015f\u0131lmaz. Yani gizli olan a\u00e7\u0131\u011fa \u00e7\u0131kar; potansiyel olan g\u00f6r\u00fcn\u00fcr h\u00e2le gelir.<\/p>\n\n\n\n \u0130l\u00e2h\u00ee g\u00fczellik ve m\u00fckemmellik, ancak birlik i\u00e7inde fark edilir. Aksi halde g\u00fczellik g\u00f6r\u00fcnmez, m\u00fckemmellik perdelenir. Birlik varsa, her \u015fey Allah’\u0131 anlat\u0131r. \u00c7ok ba\u015fl\u0131, da\u011f\u0131n\u0131k, kar\u0131\u015f\u0131k bir yap\u0131 ise g\u00fczelli\u011fi \u00f6rtbas eder.<\/p>\n\n\n\n Hazine-i Ezeliye<\/strong> yani Allah\u2019\u0131n sonsuz g\u00fczellik, kemal ve ihsan gibi s\u0131fatlar\u0131n\u0131n hazinesi, e\u011fer Vahdet olmazsa idrak edilemez; birlik bozulursa kemal anla\u015f\u0131lmaz. Bu ifade, Allah\u2019\u0131n sonsuz s\u0131fatlar\u0131n\u0131n gizli de\u011fil fakat \u00f6rt\u00fcl\u00fc oldu\u011funa i\u015faret eder. \u00d6rt\u00fcy\u00fc kald\u0131ran anahtar vahdettir. Misal: Bir tabloyu bin ressama da\u011f\u0131t\u0131rsan anlam\u0131 kalmaz, kar\u0131\u015f\u0131r. Ama tek ressamdan \u00e7\u0131karsa, sanat parlar, anla\u015f\u0131l\u0131r olur.<\/p>\n\n\n\n Tevhid yoksa g\u00fczellik anla\u015f\u0131lmaz. Vahdet yoksa kemal g\u00f6r\u00fcnmez. Birlik yoksa k\u00e2inat okunmaz.<\/p>\n\n\n\n Bir insan y\u00fcz\u00fcnde: G\u00f6rme (Bas\u00eer), \u0130\u015fitme (Semi\u2019), Merhamet, Sanat, \u00d6l\u00e7\u00fc (oran-orant\u0131 ), duygu\u2026 Daha say\u0131labilecek bir\u00e7ok \u00f6zellik bir y\u00fczde toplan\u0131yor. En b\u00fcy\u00fck hakikatler, en k\u00fc\u00e7\u00fck simalarda toplu olarak tecelli eder.<\/p>\n\n\n\n Bunlar tesad\u00fcfen mi oluyor? Hay\u0131r. Tesad\u00fcf her bahar ayn\u0131 \u00f6l\u00e7\u00fcde, ayn\u0131 g\u00fczellikte \u00e7i\u00e7ek a\u00e7t\u0131ramaz. Ayn\u0131 kanun her yerde ge\u00e7erliyse, tek bir irade ve tek bir sanat\u00e7\u0131 var demektir.<\/p>\n\n\n\n Birlik usul\u00fcyle bir merkezde, bir elden, bir kanunla olan i\u015fler; gayet derecede kolayd\u0131r. O i\u015f say\u0131s\u0131z merkezlerde, say\u0131s\u0131z kanuna, say\u0131s\u0131z ellere da\u011f\u0131lsa yap\u0131lmas\u0131 imkans\u0131z olur. Bu y\u00fczden e\u011fer vahdet penceresinden bak\u0131lmazsa: Bu y\u00fcz \u201ctesad\u00fcf \u00fcr\u00fcn\u00fc\u201d denir. Ama tesad\u00fcf sanat yapamaz.<\/p>\n\n\n\n \u00c7okluk vahdete z\u0131t de\u011fil, vahdetin delilidir.<\/strong> Ayn\u0131 kanunla i\u015fleyen \u00e7okluk, tek merkez g\u00f6sterir. \u00c7okluk icraat\u0131n geni\u015fli\u011fini; Vahdet ise iradenin birli\u011fini g\u00f6sterir. \u00c7okluk icraatt\u0131r, birlik iradedir.<\/p>\n\n\n\n Evet, Allah birdir: Fiilleri birlik i\u00e7indedir.<\/p>\n\n\n\n Birlik vard\u0131r\u2026 G\u00fczellik g\u00f6r\u00fcn\u00fcr.<\/p>\n\n\n\n G\u00fczellik g\u00f6r\u00fcn\u00fcr\u2026 \u0130\u015fte o zaman kem\u00e2l anla\u015f\u0131l\u0131r.<\/p>\n\n\n\n E\u011fer: \u00c7okluk d\u00fczensiz olsayd\u0131 buna tesad\u00fcf denilebilirdi. Ama \u00e7okluk ayn\u0131 kanuna ba\u011fl\u0131, d\u00fczenli ve benzer, bu ise tek elin h\u00e2kim oldu\u011funu g\u00f6sterir. Ayn\u0131 m\u00fch\u00fcr, ayn\u0131 imza, ayn\u0131 stil, tek sanatk\u00e2r. Misal: Milyonlarca asker var, Ama tek ordu. Asker say\u0131s\u0131 \u00e7ok diye \u201ckomutan yok\u201d denmez.<\/p>\n\n\n\n Baz\u0131 \u0130tirazlara Cevaplar<\/strong><\/p>\n\n\n\n “G\u00fczellik zaten var, Allah’a ba\u011flamaya gerek yok<\/strong>” itiraz\u0131na denilir ki, g\u00fczellik ba\u015fl\u0131 ba\u015f\u0131na a\u00e7\u0131klama de\u011fildir. G\u00fczellik nas\u0131l korunuyor? Neden her yerde ayn\u0131 \u00f6l\u00e7\u00fc var? Tesad\u00fcf devaml\u0131l\u0131k sa\u011flayamaz, \u00f6l\u00e7\u00fcy\u00fc koruyamaz, g\u00fczelli\u011fi istikrarl\u0131 \u00fcretemez. Vahdet yoksa: G\u00fczellik k\u0131sa s\u00fcreli bir kazad\u0131r. Ama k\u00e2inatta g\u00fczellik kanunludur, tesad\u00fcf de\u011fil.<\/p>\n\n\n\n Allah inanc\u0131n\u0131 reddetmek i\u00e7in tabiata \u2018do\u011fa\u2019 ismi tak\u0131p her \u015feyi \u201cdo\u011fa yap\u0131yor<\/strong>\u201d<\/em> diyerek tabiat\u0131 ilahla\u015ft\u0131ranlara deriz ki: sebepleri fail zannedip ara\u00e7la ustay\u0131 kar\u0131\u015ft\u0131r\u0131yorlar. Tabiat yapmaz, yap\u0131l\u0131r. Tabiat \u015fuursuzdur, ilimsizdir, iradesizdir. \u015euursuz \u015fey plan yapamaz; maksat g\u00fcdemez; g\u00fczelli\u011fi hedefleyemez. Kalem yazmaz, f\u0131r\u00e7a resim yapmaz. Yapan sanatk\u00e2rd\u0131r. Do\u011fa kanundur, fail de\u011fildir. Kanun yazmaz, uygulan\u0131r. Tesad\u00fcf, s\u00fcreklilik \u00fcretemez. K\u00e2inatta ise: G\u00fczellik ge\u00e7ici de\u011fil; d\u00fczen istikrarl\u0131; kanunlar de\u011fi\u015fmez. <\/p>\n\n\n\n \u201cK\u00fc\u00e7\u00fck \u015feyler \u00f6nemsiz<\/strong>.\u201d diyorlar. Tam aksine!. C\u00fcz\u2019\u00ee \u015feylerde cem\u00e2l daha parlakt\u0131r. Neden? B\u00fcy\u00fck \u015feyde kusur gizlenir, K\u00fc\u00e7\u00fckte gizlenmez. En b\u00fcy\u00fck sanat en k\u00fc\u00e7\u00fck varl\u0131kta g\u00f6r\u00fcn\u00fcr. Allah’\u0131n sonsuz g\u00fczelli\u011fi, en \u00e7ok en k\u00fc\u00e7\u00fck aynalarda parlar.<\/strong> <\/strong>Bir h\u00fccredeki sanat g\u00f6kten daha \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r, \u00c7\u00fcnk\u00fc hata pay\u0131 s\u0131f\u0131ra yak\u0131nd\u0131r, sanat daha net g\u00f6r\u00fcn\u00fcr. Bir h\u00fccrede: DNA, Bilgi, Plan\u2026 Bu, g\u00f6kten daha az m\u0131 hayret verici? Hay\u0131r, daha fazla.<\/p>\n\n\n\n \u201cTesad\u00fcf yetmez mi?\u201d<\/strong> diyorlar. Do\u011frusu: Tesad\u00fcf s\u00fcreklilik \u00fcretemez. K\u00e2inatta ise tekrar eden m\u00fckemmel d\u00fczen vard\u0131r. Tesad\u00fcf bir defa denk getirebilir (o da teorik) ama her an yeniden \u00fcretmek zorunda olan sistemi ta\u015f\u0131yamaz.<\/p>\n\n\n\n Her bahar: Ayn\u0131 \u00e7i\u00e7ek, Ayn\u0131 \u00f6l\u00e7\u00fc, Ayn\u0131 sanat. Bu art\u0131k tesad\u00fcf de\u011fil, kanundur.<\/p>\n\n\n\n D\u00fczen varsa tek sanat\u00e7\u0131, tek irade, tek merkez var demektir.<\/p>\n\n\n\n G\u00fczellik varsa birlik vard\u0131r; S\u00fcreklilik varsa tek irade vard\u0131r\u2026<\/p>\n\n\n\n Ve Vahdet bozulursa, g\u00fczellik g\u00fcr\u00fclt\u00fcye d\u00f6ner.<\/p>\n\n\n\n G\u00dcNL\u00dcK HAYATTAN M\u0130SALLER<\/strong><\/p>\n\n\n\n Devlet misali<\/strong>\u2026 Bir devlet d\u00fc\u015f\u00fcnelim: Tek anayasa, tek merkez, tek hukuk sistemi. Bu devletin: Adaleti istikrarl\u0131 olur, g\u00fcc\u00fc devaml\u0131 olur, D\u00fczeni bozulmaz. Ama her kurum kendi kafas\u0131na g\u00f6re karar verir, her \u015fehir ayr\u0131 kanun uygularsa ne olur? Herkes ayr\u0131 kural koyarsa kaos \u00e7\u0131kar. Adalet bozulur. G\u00fc\u00e7 da\u011f\u0131l\u0131r. Sistem \u00e7\u00f6ker. Devlet yani Rububiyet. Kanun yani \u0130l\u00e2h\u00ee s\u00fcnnet. Vahdet yani merkeziyet. Merkez yoksa g\u00fczellik karga\u015faya d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n \u0130nsan Bedeni misal<\/strong>i\u2026 V\u00fccudumuzda organlar ayr\u0131 ayr\u0131 \u00e7al\u0131\u015fsa hayat 1 dakika s\u00fcrmez. Tek merkez (beyin ve ruh) y\u00f6netiyor diye ya\u015f\u0131yoruz. Kalp \u00e7al\u0131\u015f\u0131yor, akci\u011fer soluyor, beyin y\u00f6netiyor. Ama: Kalp kendi ba\u015f\u0131na hareket etmiyor; organlar \u00e7at\u0131\u015fm\u0131yor. Neden? Tek bir idare, tek bir hayat kanunu var. Her organ ayr\u0131 irade olsayd\u0131 hayat bir dakika s\u00fcrmezdi. Hayat\u0131n kendisi vahdet delilidir.<\/p>\n\n\n\n Ressam misali<\/strong>\u2026 Bir ressam\u0131n tablosuna bak\u0131yorsun. Diyorsun ki: \u201cBu kesin falanca ressam.\u201d Neden? Renk kullan\u0131m\u0131, f\u0131r\u00e7a izi, kompozisyon, stil birli\u011fi\u2026 Bunlar sanatk\u00e2r\u0131n bir oldu\u011funu g\u00f6sterir\u2026 K\u00e2inatta da ayn\u0131 \u00f6l\u00e7\u00fc, ayn\u0131 estetik, ayn\u0131 matematik var. Bu kadar imza, bu kadar stil, ama \u201csanatk\u00e2r yok\u201d demek aklen m\u00fcmk\u00fcn de\u011fil.<\/p>\n\n\n\n Kol saati misali\u2026<\/strong> Bir kol saati d\u00fc\u015f\u00fcnelim: K\u00fc\u00e7\u00fck, hassas, milim \u015fa\u015fsa bozulur. B\u00fcy\u00fck binada kusur gizlenir, saatte gizlenmez. <\/p>\n\n\n\n G\u00fcne\u015f ve Bahar misali\u2026<\/strong> Tek g\u00fcne\u015f, binlerce aynada ayn\u0131 anda eksiksiz yans\u0131r. Bir baharda, ayn\u0131 toprak, ayn\u0131 su, ayn\u0131 g\u00fcne\u015fle milyonlarca t\u00fcr birlikte yarat\u0131l\u0131r. Ayn\u0131 kudret ve iradenin Vahidiyet dedi\u011fimiz m\u00fchr\u00fcd\u00fcr bu.<\/p>\n\n\n\n Yine \u201cbirlik fikri insan\u0131n zihni kurgusudur<\/strong>\u201d diyerek hakikati psikolojiye indirgemek isteyenler var. E\u011fer birlik sadece zihinde olsayd\u0131: K\u00e2inatta kanun birli\u011fi olmazd\u0131; matematik her yerde ayn\u0131 \u00e7al\u0131\u015fmazd\u0131; fizik de\u011fi\u015fken olurdu. Ama: I\u015f\u0131k her yerde ayn\u0131 h\u0131zda; matematik evrensel, kimya \u015fa\u015fmaz. Bu, zihnin de\u011fil hakikatin birli\u011fidir.<\/p>\n\n\n\n Tevhid, akl\u0131n mecburiyetidir. Vahdet, g\u00f6z\u00fcn \u015fahitli\u011fidir. Cem\u00e2l, kalbin tan\u0131mas\u0131d\u0131r. Kem\u00e2l, hayretin zirvesidir.<\/p>\n\n\n\n Birli\u011fin sa\u011flad\u0131\u011f\u0131 b\u00fct\u00fcnsel dil olmazsa, k\u00e2inat konu\u015fmaz.<\/strong> Birlik varsa, her \u015fey Allah’\u0131 anlat\u0131r.<\/p>\n\n\n\n Tevhid<\/strong> yani hakikat: Allah birdir, \u015feriki yoktur. Zat\u0131nda, s\u0131fatlar\u0131nda ve fiillerinde tektir.<\/p>\n\n\n\n Vahdet<\/strong> yani tecelli \u015fekli; o birli\u011fin k\u00e2inat \u00e7ap\u0131nda d\u00fczen, intizam ve da\u011f\u0131n\u0131kl\u0131k i\u00e7inde ahenk olarak g\u00f6r\u00fcnmesidir. Tevhid hakikatin kendisi, vahdet ise onun haric\u00ee delilidir.<\/p>\n\n\n\n Demek ki Tevhid<\/strong> hakikatin \u00f6z\u00fc, Vahdet<\/strong> onun g\u00f6r\u00fcn\u00fc\u015f\u00fc, Cem\u00e2l<\/strong> sevdiren y\u00fcz\u00fc, Kem\u00e2l<\/strong> ise hayran b\u0131rakan y\u00f6n\u00fcd\u00fcr.<\/p>\n\n\n\n Ba\u015fka bir ifadeyle, Tevhid akl\u0131n, vahdet g\u00f6z\u00fcn, cem\u00e2l kalbin, kem\u00e2l hayretin \u015fahididir. Bu d\u00f6rt hakikat birle\u015fti\u011finde k\u00e2inat okunur bir kitap h\u00e2line gelir.<\/p>\n\n\n\n Tevhid olmazsa vahdet m\u00fcmk\u00fcn de\u011fildir. Vahdet olmazsa cem\u00e2l ve kem\u00e2l g\u00f6r\u00fcnmez, gizli kal\u0131r.<\/p>\n\n\n\n Cem\u00e2l, sevilen; kem\u00e2l ise hayran olunand\u0131r. G\u00fczellik tek ba\u015f\u0131na kalsa aldat\u0131c\u0131 olur, kem\u00e2l tek ba\u015f\u0131na kalsa \u00fcrk\u00fct\u00fcc\u00fc olur. Bu iki hakikat, vahdet i\u00e7inde birle\u015fti\u011finde marifetullah do\u011far.<\/p>\n\n\n\n \u00c7okluk i\u00e7inde birlik g\u00f6r\u00fclmezse, ilah\u00ee fiiller da\u011f\u0131n\u0131k ve anlams\u0131z san\u0131l\u0131r.<\/p>\n\n\n\n Vahidiyet<\/strong>: Allah\u2019\u0131n birli\u011finin umum k\u00e2inat \u00e7ap\u0131nda, ayn\u0131 anda ve ayn\u0131 kanunla tecell\u00ee etmesi. Yani: Her yerde; Her anda; Ayn\u0131 m\u00fch\u00fcr\u2026<\/p>\n\n\n\n Vahidiyete k\u00e2inat \u00f6l\u00e7e\u011finde iki misal:<\/p>\n\n\n\n Bir tek g\u00fcne\u015f, Binler aynada, Ayn\u0131 anda, eksiksiz yans\u0131r.<\/p>\n\n\n\n Birlik (vahidiyet): \u00c7okluk i\u00e7inde tek bir merkezin h\u00fckmetmesi, bir tek kudretin say\u0131s\u0131z fiilde g\u00f6r\u00fcnmesidir. M\u00fc\u015fahhas misaller: Cam, su, ayna\u2026 Yani g\u00f6zle g\u00f6r\u00fclen, elle tutulan ve hakikati a\u00e7\u0131k\u00e7a g\u00f6steren varl\u0131klar.<\/p>\n\n\n\n \u201cBir baharda, b\u00fct\u00fcn yery\u00fcz\u00fcnde, bir anda milyonlarca cins ve t\u00fcr birlikte icad edilir.\u201d Ayn\u0131 toprak, ayn\u0131 su, ayn\u0131 g\u00fcne\u015f\u2026 Fakat neticede milyonlarca ayr\u0131 hayat, ayr\u0131 suret, ayr\u0131 hikmet.<\/p>\n\n\n\n \u0130\u015fte bu m\u00fc\u015fahhas sahne g\u00f6steriyor ki: Bu kadar \u00e7okluk i\u00e7inde kar\u0131\u015f\u0131kl\u0131k yoksa, bu kadar \u00e7e\u015fitlilik i\u00e7inde nizam bozulmuyorsa, orada tek bir kudret, tek bir irade, tek bir m\u00fch\u00fcr vard\u0131r.<\/p>\n\n\n\n Ve bu m\u00fch\u00fcr, vahidiyetin apa\u00e7\u0131k bir tezah\u00fcr\u00fcd\u00fcr.<\/p>\n\n\n\n Netice: <\/strong>Tevhid<\/em>, akl\u0131n \u201cba\u015fka t\u00fcrl\u00fcs\u00fc olamaz\u201d dedi\u011fi hakikat. Vahdet<\/em>, g\u00f6z\u00fcn g\u00f6rd\u00fc\u011f\u00fc d\u00fczenli birlik. Cem\u00e2l<\/em>, kalbin sevdi\u011fi g\u00fczellik. Kem\u00e2l<\/em>, akl\u0131n hayran kald\u0131\u011f\u0131 kusursuzluk. Bu d\u00f6rd\u00fc birle\u015fince k\u00e2inat manas\u0131z, suskun bir y\u0131\u011f\u0131n olmaktan \u00e7\u0131kar; okunur bir kitap h\u00e2line gelir. Her zerresi, her sat\u0131r\u0131 \u201cAllah birdir, her \u015feyi O yarat\u0131r ve y\u00f6netir\u201d diye konu\u015fur.<\/p>\n\n\n\n Vahdet yoksa g\u00fczellik g\u00fcr\u00fclt\u00fc ve kaosa d\u00f6ner; vahdet varsa her \u015fey Allah\u2019\u0131 anlat\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" Kur\u2019an\u2019\u0131 do\u011fru anlama yollar\u0131n\u0131n ba\u015f\u0131nda, maksada g\u00f6t\u00fcren birer k\u00f6pr\u00fc vazifesi g\u00f6ren Kur\u2019an kelimeleriyle kucakla\u015fmak gelir. Kur\u2019an bize bir din takdim etmekle birlikte o dinin Sahibini…<\/p>\n","protected":false},"author":1,"featured_media":775,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-770","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\/770","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=770"}],"version-history":[{"count":10,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/770\/revisions"}],"predecessor-version":[{"id":907,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/770\/revisions\/907"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/media\/775"}],"wp:attachment":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=770"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=770"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=770"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}