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aR gt{"id":5019,"date":"2019-05-07T11:41:42","date_gmt":"2019-05-07T08:41:42","guid":{"rendered":"http:\/\/www.ebrarmedya.com\/?p=5019"},"modified":"2019-05-07T11:41:45","modified_gmt":"2019-05-07T08:41:45","slug":"seyyid-kutub-bakis-acisiyla-fatiha-suresi-1-ve-2-ayetler","status":"publish","type":"post","link":"https:\/\/www.ebrarmedya.com\/seyyid-kutub-bakis-acisiyla-fatiha-suresi-1-ve-2-ayetler\/","title":{"rendered":"SEYY\u0130D KUTUB BAKI\u015e A\u00c7ISIYLA FAT\u0130HA SURES\u0130 1 VE 2. AYETLER"},"content":{"rendered":"\n

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/p>\n\n\n\n

1- Rahman ve Rahim olan Allah’\u0131n ad\u0131yla<\/strong><\/strong><\/p>\n\n\n\n

Besmelenin, her surenin ba\u011f\u0131ms\u0131z bir ayeti mi, yoksa\nb\u00fct\u00fcn surelere ba\u015flarken okunan tek bir Kur’an ayeti mi oldu\u011fu konusu\ntart\u0131\u015fmal\u0131 bir mesele olmakla birlikte, ge\u00e7erli g\u00f6r\u00fc\u015fe g\u00f6re o, “Fatiha\nsuresinin ayetlerinden biridir ve bu surenin say\u0131s\u0131 besmeleyle yediye\ntamamlanmaktad\u0131r.” Nitekim bir yoruma g\u00f6re y\u00fcce Allah: “Andolsun, biz\nsana iki\u015fer iki\u015fer tekrarlanan yediyi ve bu b\u00fcy\u00fck Kur’an’\u0131 verdik.”\u00b7(Hicr\nSuresi, 87) buyru\u011fu ile Fatiha suresini kasdetmi\u015ftir. \u00c7\u00fcnk\u00fc bu yedi ayetlik\nsure y\u00fcce Allah’a \u00f6vg\u00fc ifade etmekte ve namazlar\u0131n her rek\u00e2t\u0131nda\ntekrarlanmaktad\u0131r.<\/p>\n\n\n\n

Okumaya ve herhangi bir i\u015fe y\u00fcce Allah’\u0131n ad\u0131yla\nba\u015flamak ise, Allah taraf\u0131ndan Hz. Peygamber’e vahyedilmi\u015f bir edep ve sayg\u0131\nkural\u0131d\u0131r. Bu kural ilk inen ayet oldu\u011fu ittifakla kabul edilen “Rabbinin\nad\u0131yla oku” (Al\u00e2k Suresi, 1) ayetinde ifade edilmektedir. Yine bu,\nAllah’\u0131n “Her \u015feyin ba\u015f\u0131, sonu, zahiri ve bat\u0131n\u0131” oldu\u011funu vurgulayan\n\u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcncenin temel ilkesiyle uyum i\u00e7indedir. Buna g\u00f6re O, her varl\u0131\u011f\u0131n\nvarolu\u015funu kendisine bor\u00e7lu oldu\u011fu, her ba\u015flanan\u0131n ba\u015flang\u0131c\u0131n\u0131n kendisinden\nkaynakland\u0131\u011f\u0131 tek ger\u00e7ek varl\u0131kt\u0131r. O halde her ba\u015flang\u0131\u00e7, her hareket ve her\ny\u00f6neli\u015f O’nun ad\u0131 ile olur.<\/p>\n\n\n\n

Y\u00fcce Allah’\u0131n, ba\u015flang\u0131\u00e7ta “Rahman” ve\n“Rahim” s\u0131fatlar\u0131 ile nitelenmesi, rahmetin b\u00fct\u00fcn anlamlar\u0131n\u0131 ve t\u00fcm\nde\u011fi\u015fik hallerini kapsar. Bu iki s\u0131fat\u0131 ayn\u0131 anda kendisinde bulundurmak sadece\nAllah’a \u00f6zg\u00fcd\u00fcr; t\u0131pk\u0131 “Rahman” s\u0131fat\u0131 ile nitelenmenin sadece O’na\n\u00f6zg\u00fc olmas\u0131 gibi.<\/p>\n\n\n\n

Buna g\u00f6re herhangi bir kulun “Rahim” s\u0131fat\u0131\nile nitelenmesi caizdir. Fakat “Rahman” s\u0131fat\u0131n\u0131 herhangi bir kula\nyak\u0131\u015ft\u0131rmak iman ilkeleriyle ba\u011fda\u015fmaz. Y\u00fcce Allah’\u0131n bu iki s\u0131fat\u0131n her ikisi\nile birlikte nitelenmesi ise gayet normaldir.<\/p>\n\n\n\n

Bu iki s\u0131fattan hangisinin, ta\u015f\u0131d\u0131\u011f\u0131 merhamet\nbak\u0131m\u0131ndan di\u011ferinden daha geni\u015f kapsaml\u0131 oldu\u011fu tart\u0131\u015fmal\u0131 bir konudur. Fakat\nbiz burada bu tart\u0131\u015fman\u0131n ayr\u0131nt\u0131lar\u0131na girmeyecek, yaln\u0131zca, bu iki s\u0131fat\u0131n\nbir arada merhametin b\u00fct\u00fcn anlamlar\u0131n\u0131, b\u00fct\u00fcn hallerini ve b\u00fct\u00fcn alanlar\u0131n\u0131\nkapsad\u0131\u011f\u0131n\u0131 belirtmekle yetinece\u011fiz.<\/p>\n\n\n\n

Her i\u015fe Allah’\u0131n ad\u0131 ile ba\u015flamak ve bu ba\u015flaman\u0131n\nyans\u0131tt\u0131\u011f\u0131 Tevhid (Allah’\u0131n birli\u011fi inanc\u0131) ile edep kural\u0131 nas\u0131l \u0130sl\u00e2m d\u00fc\u015f\u00fcnce\nsisteminin ilk temel ilkesini olu\u015fturuyorsa, “Rahman” ve\n“Rahim” s\u0131fatlar\u0131n\u0131n da merhametin b\u00fct\u00fcn anlamlar\u0131n\u0131, b\u00fct\u00fcn hallerini\nve b\u00fct\u00fcn alanlar\u0131n\u0131 kapsamas\u0131, bu d\u00fc\u015f\u00fcnce sisteminin ikinci temel ilkesini\nolu\u015fturur ve Allah ile kullar\u0131 aras\u0131ndaki ili\u015fkinin ger\u00e7ek mahiyetini belirler.<\/p>\n\n\n\n

Besmelenin ard\u0131ndan, hamd ederek, t\u00fcm alemlerin Rabbi\noldu\u011funa inand\u0131\u011f\u0131m\u0131z Allah’a y\u00f6nelmeye s\u0131ra geliyor:<\/p>\n\n\n\n

2- Hamd, t\u00fcm alemlerin Rabbi olan Allah ‘a mahsustur.<\/strong><\/p>\n\n\n\n

Allah’a hamd etmek, m\u00fc’min bir kulun Allah’\u0131\nanar-anmaz kalbinden ta\u015fan duygular\u0131n\u0131n ifadesidir. \u00c7\u00fcnk\u00fc en ba\u015fta bu kulun\nvarolu\u015fu bile yarat\u0131c\u0131s\u0131na kar\u015f\u0131 hamd ve \u00f6vg\u00fcy\u00fc gerektiren il\u00e2hi bir l\u00fctuftur.\nHer an, her saniye ve her ad\u0131m ba\u015f\u0131nda y\u00fcce Allah’\u0131n say\u0131s\u0131z nimeti ardarda\ns\u0131ralanmakta, birbirini izlemekte ve ba\u015fta insan olmak \u00fczere b\u00fct\u00fcn yarat\u0131klar\u0131\nkapsam\u0131na almaktad\u0131r. Bundan dolay\u0131 her i\u015fin ba\u015f\u0131nda ve sonunda Allah’a hamd\netmek \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin temel kurallar\u0131ndan biridir; “O, kendisinden\nba\u015fka ilah olmayan Allah’t\u0131r. En ba\u015fta da en sonda da hamd O’na\nmahsustur.” (Kasas Suresi, 70)<\/p>\n\n\n\n

Allah’\u0131n m\u00fcmin kuluna kar\u015f\u0131 olan ba\u011f\u0131\u015f ve fazileti o\nderece y\u00fcksektir ki, bu kul “Elhamd\u00fclillah (Hamd Allah’a mahsustur)”\ndedi\u011finde, ona b\u00fct\u00fcn \u00f6l\u00e7\u00fclere bask\u0131n gelen a\u011f\u0131rl\u0131kta sevap yazar. Nitekim\nS\u00fcnen-i ibn-i Mace’de, Abdullah bin \u00d6mer’e dayanarak kaydedildi\u011fine g\u00f6re\nPeygamber efendimiz \u015f\u00f6yle buyuruyor: “Allah’\u0131n kullar\u0131ndan biri “Ya\nRabbi, sana zat\u0131n\u0131n ululu\u011funa, saltanat\u0131n\u0131n y\u00fcceli\u011fine yara\u015f\u0131r bi\u00e7imde hamd\nederim” dedi. Bu s\u00f6z\u00fcn de\u011ferini \u00f6l\u00e7emeyen kulun amellerini yazmakla\ng\u00f6revli melekler ne yazacaklar\u0131n\u0131 bilemediler. Bunun \u00fczerine Allah’\u0131n huzuruna \u00e7\u0131karak:\n“Ya Rabbi! Senin kullar\u0131ndan biri \u00f6yle bir s\u00f6z s\u00f6yledi ki, onu nas\u0131l\nde\u011ferlendirip yazaca\u011f\u0131m\u0131z\u0131 bilemiyoruz” dediler. Y\u00fcce Allah, -kulunun ne\ndedi\u011fini daha iyi bildi\u011fi halde- meleklere: “Kulum ne dedi?” diye\nsordu. Melekler: “Ya Rabbi! O, ‘Ey Rabbim! Sana zat\u0131n\u0131n ululu\u011funa ve\nsaltanat\u0131n\u0131n y\u00fcceli\u011fine yara\u015f\u0131r bi\u00e7imde hamd ederim’ dedi” diye cevap\nverdiler. Bunun \u00fczerine Allah o meleklere: “Kulumun o s\u00f6z\u00fcn\u00fc a\u011fz\u0131ndan\n\u00e7\u0131kt\u0131\u011f\u0131 gibi yaz\u0131n. O s\u00f6z\u00fcn kar\u015f\u0131l\u0131\u011f\u0131n\u0131, kulum k\u0131yamet g\u00fcn\u00fc huzuruma geldi\u011finde\nbizzat ben kararla\u015ft\u0131r\u0131p veririm..” buyurdu…<\/p>\n\n\n\n

\u0130SLAM’IN RABB ANLAYI\u015eI<\/strong><\/p>\n\n\n\n

Ayetin \u00f6b\u00fcr yar\u0131s\u0131n\u0131 olu\u015fturan “Rabbil alemin\n(t\u00fcm alemlerin Rabbi)” tamlamas\u0131na gelince, bu ifade \u0130sl\u00e2m d\u00fc\u015f\u00fcnce\nsisteminin temel dayana\u011f\u0131n\u0131 temsil eder.<\/p>\n\n\n\n

Ger\u00e7ekten, “mutlak ve s\u0131n\u0131rs\u0131z Rabb”l\u0131k\nkavram\u0131 \u0130sl\u00e2m inanc\u0131n\u0131n temel ilkelerinden biridir. Rabb, malik ve tasarruf\nsahibi demektir. S\u00f6zl\u00fck anlam\u0131 ile “efendi”, “e\u011fitmeye ve\ngeli\u015ftirmeye yetkili kimse” demektir. E\u011fitme ve geli\u015ftirme ile ilgili bu\ntasarruf b\u00fct\u00fcn alemleri, yani b\u00fct\u00fcn varl\u0131k(ar\u0131 i\u00e7erir. \u00c7\u00fcnk\u00fc y\u00fcce Allah evreni\nyaratt\u0131ktan sonra onu kendi haline b\u0131rakm\u0131yor, aksine onu geli\u015ftirme, g\u00f6zetme\nve e\u011fitme yoluyla tasarrufu alt\u0131nda tutuyor. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda t\u00fcm\nalemler, t\u00fcm varl\u0131klar alemlerin Rabbi olan Allah’\u0131n korumas\u0131 ve g\u00f6zetimi alt\u0131ndad\u0131r.<\/p>\n\n\n\n

“Mutlak Rabb”l\u0131k kavram\u0131, eksiksiz ve yayg\u0131n\nTevhid anlay\u0131\u015f\u0131n\u0131n a\u00e7\u0131kl\u0131\u011fa kavu\u015fmu\u015f, netle\u015fmi\u015f hal\u0131 ile, bu realitenin\n(ger\u00e7e\u011fin) netle\u015fmemi\u015f halinin bulan\u0131kl\u0131\u011f\u0131 aras\u0131nda bocalayan insan i\u00e7in, yol\nayr\u0131m\u0131ndaki i\u015faret levhas\u0131 konumundad\u0131r. \u0130nsanlar \u00e7o\u011fu kere hem evreni tek\nba\u015f\u0131na yaratan Allah’\u0131n varl\u0131\u011f\u0131na ve hem de sosyal hayata egemen olan birden\n\u00e7ok ilah\u0131n varl\u0131\u011f\u0131na inan\u0131r. Bu inan\u0131\u015f bi\u00e7iminin sa\u00e7mal\u0131\u011f\u0131 ve g\u00fcl\u00fcn\u00e7l\u00fc\u011f\u00fc son\nderece a\u00e7\u0131kt\u0131r ama ne yaz\u0131k ki bu; d\u00fcn de vard\u0131, bug\u00fcn de var. M\u00fc\u015friklerden bir\ngrubun, tapt\u0131klar\u0131 de\u011fi\u015fik ilahlarla ilgili olarak: “Biz onlara s\u0131rf\nbizleri Allah’a yakla\u015ft\u0131rs\u0131nlar diye ibadet ediyoruz” (Z\u00fcmer Suresi, 3)\ndediklerini bize haber veren Kur’an-\u0131 Kerim, Ehli Kitap’tan bir grup hakk\u0131nda\nda: “Hahamlar\u0131n\u0131 ve Rahiplerini Allah’tan ayr\u0131 rehber edindiler”\n(Tevbe Suresi, 31) \u015feklinde bahsetmektedir. Bilindi\u011fi gibi \u0130sl\u00e2m’\u0131n geldi\u011fi\nd\u00f6nemde yery\u00fcz\u00fcnde egemen olan cahiliye inan\u0131\u015flar\u0131n\u0131n b\u00fcy\u00fck kabul etti\u011fi\n“ilah”lar yan\u0131nda \u00e7ok say\u0131da “ilahc\u0131k”lar her yanda cirit\nat\u0131yordu.<\/p>\n\n\n\n

Bu surede mutlak Rabb’l\u0131k kavram\u0131n\u0131n vurgulanmas\u0131 ve\nbu Rabb’l\u0131k kavram\u0131n\u0131n t\u00fcm varl\u0131klar\u0131 kapsam\u0131na almas\u0131, d\u00fczenli inan\u00e7 ile inan\u00e7\nanar\u015fisi aras\u0131ndaki yol ayr\u0131m\u0131n\u0131 olu\u015fturur. \u0130sl\u00e2m’\u0131n hedefi, \u00e7ok ilahl\u0131l\u0131k\ny\u00fck\u00fcn\u00fc insanlar\u0131n s\u0131rt\u0131ndan indirerek onlar\u0131 de\u011fi\u015fik ilahlar aras\u0131nda\n\u015fa\u015fk\u0131nl\u0131ktan kurtarmak, kendi d\u0131\u015f\u0131ndaki t\u00fcm varl\u0131klarla birlikte mutlak\negemenli\u011fini onaylad\u0131klar\u0131 tek bir ilaha y\u00f6neltmektir. Ard\u0131ndan da bu\nvarl\u0131klar\u0131n vicdanlar\u0131n\u0131, y\u00f6neldikleri tek ilah\u0131n g\u00f6zetimi ve etkili\nRabbl\u0131\u011f\u0131nda, korumas\u0131n\u0131n kesintisizli\u011fi, ebedili\u011fi ve yok olmazl\u0131\u011f\u0131 ve ihmal\netmezli\u011finde g\u00fcvene kavu\u015fturmakt\u0131r. Yoksa bu meselenin \u00e7\u00f6z\u00fcm\u00fc, mesel\u00e2 \u0130sl\u00e2m\n\u00f6ncesi d\u00f6nemlerin en geli\u015fmi\u015f felsefi d\u00fc\u015f\u00fcncesi say\u0131lan Aristo’nun g\u00f6r\u00fc\u015flerini\nizlemekte de\u011fildi. Bu g\u00f6r\u00fc\u015fe g\u00f6re: “Allah, evreni bir kez yaratt\u0131ktan\nsonra art\u0131k onunla bir daha ilgilenmedi, onu kendi haline b\u0131rakt\u0131. \u00c7\u00fcnk\u00fc Allah\nkendinden daha a\u015fa\u011f\u0131 d\u00fczeydeki varl\u0131klarla ilgilenmeyecek derecede y\u00fccedir. O\nsadece kendi zat\u0131 hakk\u0131nda d\u00fc\u015f\u00fcn\u00fcr.” Bu g\u00f6r\u00fc\u015f\u00fc savunan Aristo, en b\u00fcy\u00fck\nfelsefeci ve en ak\u0131ll\u0131 insan say\u0131l\u0131yordu o d\u00f6nemde!..<\/p>\n\n\n\n

\u0130sl\u00e2m’\u0131n geldi\u011fi g\u00fcnlerde d\u00fcnya, \u00fcst\u00fcste y\u0131\u011f\u0131lm\u0131\u015f\n\u00e7e\u015fitli inan\u00e7, d\u00fc\u015f\u00fcnce, masal, felsefe, kuruntu ve g\u00f6r\u00fc\u015f bulutlar\u0131n\u0131n\negemenli\u011fi alt\u0131nda idi. Bu bulut katmanlar\u0131nda hakk ile bat\u0131l, ger\u00e7ek ile\nd\u00fczmece, din ile hurafe, felsefe ile masal biribirine kar\u0131\u015fm\u0131\u015ft\u0131. \u0130nsan vicdan\u0131\nbu koyu bulut katmanlar\u0131 alt\u0131nda, karanl\u0131klar ve belirsizlikler i\u00e7inde\nbocal\u0131yor, bir t\u00fcrl\u00fc kesin ger\u00e7e\u011fi bulam\u0131yordu. S\u00f6z\u00fcn\u00fc etti\u011fimiz belirsiz,\nkesin bilgiden ve ayd\u0131nl\u0131ktan yoksun \u00e7\u00f6l, insan\u0131n kendi il\u00e2h\u0131, bu il\u00e2h\u0131n\ns\u0131fatlar\u0131 ve ba\u015fta insan olmak \u00fczere O’nunla yarat\u0131klar\u0131 aras\u0131ndaki ili\u015fkiler\nile ilgili d\u00fc\u015f\u00fcncesini de \u00e7epe\u00e7evre ku\u015fatm\u0131\u015ft\u0131. Oysa insan vicdan\u0131, il\u00e2h\u0131 ve bu\nil\u00e2h\u0131n s\u0131fatlar\u0131 hakk\u0131nda belirgin bir inanca ve d\u00fc\u015f\u00fcnceye varmad\u0131k\u00e7a ve s\u00f6z\u00fcn\u00fc\netti\u011fimiz bu k\u00f6rl\u00fc\u011f\u00fc, u\u00e7suz-bucaks\u0131z d\u00fc\u015f\u00fcnce \u00e7\u00f6l\u00fcn\u00fc ve koyu bulut katmanlar\u0131n\u0131\na\u015farak kesin bir bilgiye ula\u015fmad\u0131k\u00e7a ne evren, ne kendi \u00f6z varl\u0131\u011f\u0131 ve ne de\nya\u015fayaca\u011f\u0131 hayat tarz\u0131 konusunda istikrara kavu\u015fabilirdi. Ancak insan, bu\nistikrar\u0131n ne kadar gerekli oldu\u011funu anlayabilmek i\u00e7in \u00f6ncelikle kendisi ile\n\u0131\u015f\u0131k aras\u0131n\u0131 kapatan bulutlar\u0131n koyulu\u011funu g\u00f6rmesi ve \u0130sl\u00e2m geldi\u011finde\nkendisini ku\u015fatan \u00e7e\u015fitli inan\u00e7 d\u00fc\u015f\u00fcnce, felsefe-masal ve kuruntular \u00e7\u00f6l\u00fcn\u00fcn\nu\u00e7suzlu\u011funu fark etmesi gerekiyordu. Biz burada bu sap\u0131kl\u0131klar\u0131n \u00e7ok az bir\nk\u0131sm\u0131na de\u011findik; ilerde di\u011fer sureleri incelerken bunlar\u0131 daha ayr\u0131nt\u0131l\u0131\nbi\u00e7imde ele alarak, Kur\u2019an\u2019\u0131 Kerim’in bunlara kar\u015f\u0131 \u00f6nerdi\u011fi yeterli, geni\u015f\nkapsaml\u0131 ve eksiksiz tedavileri anlataca\u011f\u0131z.<\/p>\n\n\n\n

\u0130\u015fte bundan dolay\u0131 \u0130sl\u00e2m, ilgisini en ba\u015fta inanc\u0131\n\u00f6zg\u00fcrle\u015ftirme konusu \u00fczerine yo\u011funla\u015ft\u0131rm\u0131\u015f, ba\u015fka bir deyimle Allah, Allah’\u0131n\ns\u0131fatlar\u0131 ve Allah ile varl\u0131klar aras\u0131ndaki ili\u015fkilerin niteli\u011fi konusunda\ninsan vicdan\u0131na istikrar kazand\u0131racak kesin ve berrak bir d\u00fc\u015f\u00fcnce tarz\u0131\nbelirlemeyi \u00f6n-pl\u00e2na alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Ve i\u015fte  bu\ngerek\u00e7e iledir ki, uzak-yak\u0131n hi\u00e7bir p\u00fcr\u00fczl\u00fc noktan\u0131n g\u00f6lgesini ta\u015f\u0131mayan,\neksiksiz, kat\u0131ks\u0131z, yal\u0131n ve yayg\u0131n bir Tevhid inanc\u0131, \u0130sl\u00e2m’\u0131n getirdi\u011fi\nd\u00fc\u015f\u00fcnce sisteminin temel dayana\u011f\u0131 olmu\u015f, bu inanc\u0131 vicdanlarda\nbelirginle\u015ftirmi\u015f, hakk\u0131nda zihinlerde belirebilecek her t\u00fcrl\u00fc p\u00fcr\u00fcz\u00fc ve\nku\u015fkucu f\u0131s\u0131lt\u0131y\u0131 ara\u015ft\u0131rarak onu her \u00e7e\u015fit karanl\u0131ktan ar\u0131nd\u0131rm\u0131\u015f hi\u00e7 bir\nkuruntunun, yan\u0131na sokulamayaca\u011f\u0131 derecede k\u00f6kl\u00fc ve sa\u011flam olmas\u0131n\u0131\nsa\u011flam\u0131\u015ft\u0131r. \u0130sl\u00e2m t\u0131pk\u0131 bu konuda benimsedi\u011fine e\u015f bir a\u00e7\u0131kl\u0131kla ba\u015fta mutlak\nRabb’l\u0131\u011f\u0131 ilgilendirenler olmak \u00fczere Allah’\u0131n s\u0131fatlar\u0131 konusunda da kesin\ns\u00f6z\u00fcn\u00fc s\u00f6ylemi\u015ftir. \u00c7\u00fcnk\u00fc s\u00f6z\u00fcn\u00fc etti\u011fimiz \u00e7e\u015fitle felsefi ak\u0131mlar\u0131n,\ninan\u00e7lar\u0131n, kuruntular\u0131n ve masallar\u0131n egemen oldu\u011fu u\u00e7suz-bucaks\u0131z \u00e7\u00f6l\u00fc sarm\u0131\u015f\nkoyu bulutlar\u0131n \u00e7o\u011fu, insan\u0131n hem vicdan\u0131n\u0131 ve hem de pratik davran\u0131\u015flar\u0131n\u0131\nayn\u0131 derecede etkileyen bu \u00f6nemli konu, yani Allah’\u0131n s\u0131fatlar\u0131 konusu \u00fczerinde\nyo\u011funla\u015fm\u0131\u015ft\u0131. Allah’\u0131n zat\u0131, s\u0131fatlar\u0131 ve varl\u0131klarla ili\u015fkisi konusunda\n\u0130sl\u00e2m’\u0131n, kesin s\u00f6z\u00fcn\u00fc belirlemek i\u00e7in harcad\u0131\u011f\u0131 ve bir \u00e7ok Kur’an ayetinde dile\ngelen yo\u011fun \u00e7abas\u0131n\u0131 ara\u015ft\u0131ran bir kimse e\u011fer insanl\u0131\u011f\u0131n uzun d\u00f6nemler boyunca\ni\u00e7inde bocalad\u0131\u011f\u0131 bu u\u00e7suz-bucaks\u0131z \u00e7\u00f6l\u00fcn koyu bulut katmanlar\u0131n\u0131 yak\u0131ndan\nincelemi\u015f de\u011filse, b\u00fct\u00fcn bu \u0131srarl\u0131 ve vurgulamal\u0131 a\u00e7\u0131klamalara, insan\nvicdan\u0131n\u0131n t\u00fcm giri\u015f yollar\u0131n\u0131 ara\u015ft\u0131ran b\u00fct\u00fcn bu ayr\u0131nt\u0131l\u0131 irdelemelere neden\ngerek duyuldu\u011funu kavramakta g\u00fc\u00e7l\u00fck \u00e7ekebilir. Fakat s\u00f6z\u00fcn\u00fc etti\u011fimiz koyu\nbulut katmanlar\u0131n\u0131n incelenmesinden \u00e7\u0131kacak sonu\u00e7, bu yo\u011fun \u00e7aban\u0131n\ngereklili\u011fini ortaya koyaca\u011f\u0131 gibi, bu inan\u00e7 sisteminin insan vicdan\u0131n\u0131\n\u00f6zg\u00fcrle\u015ftirme, tutsakl\u0131ktan kurtarma, onu de\u011fi\u015fik il\u00e2hlar, kuruntular ve\nmasallar aras\u0131nda bocalamaktan al\u0131koyma konusunda ne derece \u00f6nemli oldu\u011funu da\nmeydana \u00e7\u0131kar\u0131r.<\/p>\n\n\n\n

Bu inan\u00e7 sisteminin \u00e7ekicili\u011finin,\neksiksizli\u011finin, tutarl\u0131l\u0131\u011f\u0131n\u0131n ve i\u00e7erdi\u011fi ger\u00e7e\u011fin yal\u0131nl\u0131\u011f\u0131n\u0131n, b\u00fct\u00fcn bu\n\u00f6zelliklerin gerek kalb ve gerekse ak\u0131l taraf\u0131ndan a\u00e7\u0131k\u00e7a kavranabilmeleri,\ndolays\u0131zca alg\u0131lanabilmeleri i\u00e7in cahiliye d\u00f6neminin \u00e7e\u015fitli inan\u00e7lardan,\nd\u00fc\u015f\u00fcnce ak\u0131mlar\u0131ndan, masallardan, felsef\u00ee spek\u00fclasyonlardan olu\u015fmu\u015f koyu bulut\nkatmanlar\u0131n\u0131n ve \u00f6zellikle ger\u00e7ek Allah kavram\u0131 ile O’nunla yarat\u0131klar\naras\u0131ndaki ili\u015fkinin iyi incelenmesi gerekir. O zaman \u0130sl\u00e2m inanc\u0131n\u0131n bir\nrahmet oldu\u011fu meydana \u00e7\u0131kar. Hem kalb ve hem de ak\u0131l hesab\u0131na bir rahmet…\n\u00c7ekicilik, yal\u0131nl\u0131k, belirginlik, tutarl\u0131l\u0131k, akla yatk\u0131nl\u0131k, a\u015final\u0131k, f\u0131tr\u00ee\nyap\u0131 ile dolays\u0131z ve k\u00f6kl\u00fc bir uyum i\u00e7eren bir rahmet.<\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M 1- Rahman ve Rahim olan Allah’\u0131n ad\u0131yla Besmelenin, her surenin ba\u011f\u0131ms\u0131z bir ayeti mi, yoksa b\u00fct\u00fcn surelere ba\u015flarken okunan tek bir Kur’an ayeti mi oldu\u011fu konusu tart\u0131\u015fmal\u0131 bir mesele olmakla birlikte, ge\u00e7erli g\u00f6r\u00fc\u015fe g\u00f6re o, “Fatiha suresinin ayetlerinden biridir ve bu surenin say\u0131s\u0131 besmeleyle yediye tamamlanmaktad\u0131r.” Nitekim bir yoruma g\u00f6re y\u00fcce Allah: “Andolsun, biz […]<\/p>\n","protected":false},"author":13,"featured_media":5020,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[251],"tags":[],"class_list":["post-5019","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makaleler"],"yoast_head":"\nSEYY\u0130D KUTUB BAKI\u015e A\u00c7ISIYLA FAT\u0130HA SURES\u0130 1 VE 2. AYETLER Nedir? • Ebrar Medya<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ebrarmedya.com\/seyyid-kutub-bakis-acisiyla-fatiha-suresi-1-ve-2-ayetler\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SEYY\u0130D KUTUB BAKI\u015e A\u00c7ISIYLA FAT\u0130HA SURES\u0130 1 VE 2. 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