\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in Us\u00fbl ve Metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131d\u00fc halki\u2019l-kevn ve mak\u00e2s\u0131d\u00fc halki\u2019l-ins\u00e2n ba\u011flam\u0131nda insan\u0131n yarat\u0131l\u0131\u015f gayesi\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti.<\/p>\n\n\n\n
\u0130nsan\u0131n ve k\u00e2inat\u0131n yarat\u0131l\u0131\u015f gayeleri hakk\u0131nda y\u00fczlerce ayet varken i\u00e7lerinden sadece bir ayetin esas al\u0131nmas\u0131 par\u00e7ac\u0131 y\u00f6ntemdir ve us\u00fble ayk\u0131r\u0131d\u0131r. Hocam\u0131z bu yanl\u0131\u015fl\u0131\u011f\u0131 d\u00f6rt mefhum \u00fczerinde durarak a\u00e7\u0131klad\u0131: \u0130badet, tesh\u00eer, halife ve umran. Bu dersimizde ibadet ve tesh\u00eer kavramlar\u0131 ele al\u0131nd\u0131.<\/p>\n\n\n\n
1-\u0130badet: \u0130nsan ile Allah aras\u0131ndaki ili\u015fki dikkate al\u0131nd\u0131\u011f\u0131nda genellikle M\u00fcsl\u00fcman d\u00fcnyada ibadet kavram\u0131 varl\u0131k gayesi olarak \u00f6ne \u00e7\u0131kmaktad\u0131r. Hocam\u0131z \u201cinsan\u0131n ve k\u00e2inat\u0131n varl\u0131k gayesi sadece ibadettir\u201d dedi\u011fimizde us\u00fble ayk\u0131r\u0131 bir cevap vermi\u015f olaca\u011f\u0131m\u0131z\u0131 s\u00f6yleyerek ibadet kavram\u0131n\u0131 mak\u00e2s\u0131d\u00ee bak\u0131\u015f a\u00e7\u0131s\u0131yla de\u011ferlendirdi.
\u0130badet ile ilgili Kur\u2019an-\u0131 Kerimde \u015f\u00f6yle buyurulmu\u015ftur: \u201c\u0648\u064e\u0645\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u0652\u062a\u064f \u0627\u0644\u0652\u062c\u0650\u0646\u064e\u0651 \u0648\u064e\u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e \u0625\u0650\u0644\u064e\u0651\u0627 \u0644\u0650\u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0646\u0650\/ Ben cinleri ve insanlar\u0131, ancak bana kulluk etsinler diye yaratt\u0131m\u201d (51\/Z\u00e2riy\u00e2t, 56). Bu ayet Arap\u00e7an\u0131n yap\u0131s\u0131ndan dolay\u0131 yaln\u0131zca ibadet ile ili\u015fkilendirilir. Zira ibadet kavram\u0131, T\u00fcrk\u00e7eye eksik olarak aktar\u0131lm\u0131\u015f ve \u00e7o\u011funlukla yaln\u0131zca namaz, oru\u00e7, hac ve umre anlamlar\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Oysa ibadetin asli anlam\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, istihl\u00e2f da umran da imar da ibadettir.<\/p>\n\n\n\n
E\u011fer ibadet bu manalar\u0131 ihtiva edecek \u015fekilde ele al\u0131nacaksa, ub\u00fbdiyet kavram\u0131 en ba\u015fa yerle\u015ftirilebilir. Zira ub\u00fbdiyeti yerine getirmek i\u00e7in yaln\u0131zca namaz k\u0131lmak yeterli de\u011fildir; \u015fehirler kurmak, tarlalar ekmek ve yery\u00fcz\u00fcnde hayat\u0131 g\u00fczelle\u015ftirmek gerekir. Bununla birlikte insana emanet edilen sorumlulu\u011fa riayet edilmesi de zorunludur.<\/p>\n\n\n\n
Ab\u00eed ve ib\u00e2d aras\u0131ndaki fark \u00fczerinde duran hocam\u0131z bunu \u015fu \u015fekilde izah etmektedir: \u201cKur\u2019\u00e2n\u2019da ifade edilen \u00e2bid ve ib\u00e2d kavramlar\u0131 birbirinden farkl\u0131d\u0131r. \u00c2bid, iradesini kullanmadan kulluk yapmak zorunda b\u0131rak\u0131lan kimseyi ifade eder. K\u00f6lelik kavram\u0131 da buradan t\u00fcremi\u015ftir. \u0130b\u00e2d ise, \u00f6zg\u00fcr iradesiyle Allah\u2019a kul olanlar\u0131 ifade eder. Bu ba\u011flamda \u00e2bid k\u00f6leyi, ib\u00e2d ise ger\u00e7ek anlamda kulu ifade eder. Ne var ki bu iki kavram, zaman zaman birbirine kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r. Nitekim Kur\u2019\u00e2n-\u0131 Kerimde, \u201c\u0648\u064e\u0645\u064e\u0627 \u0631\u064e\u0628\u064f\u0651\u0643\u064e \u0628\u0650\u0638\u064e\u0644\u064e\u0651\u0627\u0645\u064d \u0644\u0650\u0651\u0644\u0652\u0639\u064e\u0628\u0650\u064a\u062f\u0650 \/ Senin Rabbin kullar\u0131na asla haks\u0131zl\u0131k yapmaz\u201d (41\/Fussilet, 46) buyurulmakta ve yine \u201c\u0625\u0650\u0644\u064e\u0651\u0627 \u0622\u062a\u0650\u064a \u0627\u0644\u0631\u064e\u0651\u062d\u0652\u0645\u064e\u0646\u0650 \u0639\u064e\u0628\u0652\u062f\u064b\u0627 \/ Herkes Rahm\u00e2n\u2019a mutlaka bir kul olarak gelecektir.\u201d (19\/Meryem, 93) denilmektedir. Bu kavramlar birlikte de\u011ferlendirildi\u011finde, kar\u015f\u0131m\u0131za m\u00fcthi\u015f bir tablo \u00e7\u0131kmaktad\u0131r. Az \u00f6nce de ifade edildi\u011fi \u00fczere \u0130b\u00e2d kavram\u0131nda \u00f6zg\u00fcr irade esast\u0131r; insan, Allah\u2019a \u00f6zg\u00fcr iradesiyle kulluk etti\u011finde ib\u00e2d olur. Buna kar\u015f\u0131l\u0131k, \u00f6zg\u00fcr irade devre d\u0131\u015f\u0131 b\u0131rak\u0131ld\u0131\u011f\u0131nda insan \u00e2bid olur. \u0130nsandan istenen ub\u00fbdiyet, \u00f6zg\u00fcr irade ile kabul edilen bir ub\u00fbdiyettir.\u201d<\/p>\n\n\n\n
2-Tesh\u00eer: Bu kavram Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u015f\u00f6yle ifade edilmi\u015ftir: \u201c\u0648\u064e\u0633\u064e\u062e\u064e\u0651\u0631\u064e \u0644\u064e\u0643\u064f\u0645 \u0645\u064e\u0651\u0627 \u0641\u0650\u064a \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0645\u064e\u0627 \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u062c\u064e\u0645\u0650\u064a\u0639\u064b\u0627 \u0645\u0650\u0651\u0646\u0652\u0647\u064f \u06da \u0625\u0650\u0646\u064e\u0651 \u0641\u0650\u064a \u0630\u064e\u0644\u0650\u0643\u064e \u0644\u064e\u0622\u064a\u064e\u0627\u062a\u064d \u0644\u0650\u0651\u0642\u064e\u0648\u0652\u0645\u064d \u064a\u064e\u062a\u064e\u0641\u064e\u0643\u064e\u0651\u0631\u064f\u0648\u0646\u064e \/ G\u00f6klerde ve yery\u00fcz\u00fcnde bulunan her \u015feyi, kendi l\u00fctfundan olmak \u00fczere, sizin yararlanman\u0131za sunmu\u015ftur. \u015e\u00fcphesiz bunda d\u00fc\u015f\u00fcnen bir toplum i\u00e7in ibretler vard\u0131r.\u201d (45\/C\u00e2siye, 13)
Tesh\u00eer ile ilgili Kur\u2019an\u2019da bir\u00e7ok ayet bulundu\u011funu ifade eden Hocam\u0131z, burada as\u0131l \u00f6nemli olan\u0131n bu ayetlerin do\u011fru terc\u00fcme edilmesi ve anla\u015f\u0131lmas\u0131 oldu\u011funu \u00f6zellikle vurgulad\u0131. Tesh\u00eer\u2019in anlam\u0131n\u0131n bu ayette \u201cg\u00f6kleri ve yery\u00fcz\u00fcn\u00fc emrinize verdim, diledi\u011finiz gibi kullan\u0131n\u201d anlam\u0131na gelmedi\u011finin alt\u0131n\u0131 \u00e7izdi. Aksine bu ifadenin, Cen\u00e2b-\u0131 Hakk\u2019\u0131n varl\u0131k \u00e2lemini bu alemin bir par\u00e7as\u0131 olarak yaratt\u0131\u011f\u0131 insan\u0131n faydas\u0131 ve kolayla\u015ft\u0131rmas\u0131 i\u00e7in yaratt\u0131\u011f\u0131n\u0131n bir ifadesi oldu\u011funu s\u00f6yledi.<\/p>\n\n\n\n
Tesh\u00eerin temel gayeleri vard\u0131r. Birinci gaye bilin\u00e7seldir. Yani Allah\u2019\u0131n yarat\u0131\u015f\u0131 ve sanat\u0131 \u00fczerinde tefekk\u00fcr etmek, d\u00fc\u015f\u00fcnmek, O\u2019nun mutlak ilmini ve kudretini tan\u0131makt\u0131r. Tesh\u00eerin hem marifet boyutu hem de insan\u00ee bir boyutu vard\u0131r. Nitekim tesh\u00eerin semereleri, \u201c\u0627\u0633\u062a\u0645\u0631\u0627\u0631 \u0627\u0644\u0646\u0648\u0639 \u0627\u0644\u0628\u0634\u0631\u064a \u0648\u0627\u0644\u062a\u0645\u062a\u0639 \u0628\u0646\u0639\u0645 \u0627\u0644\u0644\u0647\u201d, yani insan t\u00fcr\u00fcn\u00fcn devaml\u0131l\u0131\u011f\u0131n\u0131n sa\u011flanmas\u0131 ve Allah\u2019\u0131n nimetlerinden istifade edilmesidir. Bunun yan\u0131nda tesh\u00eerin toplumsal (\u0627\u062c\u062a\u0645\u0627\u0639\u064a) bir boyutu da vard\u0131r. Bu boyut, \u201c\u0641\u0647\u0645 \u0642\u0648\u0627\u0646\u064a\u0646 \u0627\u0644\u0646\u0641\u0633 \u0648\u0627\u0644\u0645\u062c\u062a\u0645\u0639 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u201d, yani nefsin kanunlar\u0131n\u0131 bilmeyi ve insan\u0131 toplumsal bir varl\u0131k olarak ele almay\u0131 ifade eder.<\/p>\n\n\n\n
Fakat burada, \u201c\u062c\u0645\u064a\u0639 \u0627\u0644\u0639\u0648\u0627\u0644\u0645 \u0645\u0633\u062e\u0631\u0629 \u0644\u0644\u0625\u0646\u0633\u0627\u0646\u201d ayetinin mutlak anlamda \u201ct\u00fcm \u00e2lemler insan i\u00e7in musahhar k\u0131l\u0131nm\u0131\u015ft\u0131r\u201d olarak anla\u015f\u0131lmas\u0131na hocam\u0131z kat\u0131lmamaktad\u0131r. Tesh\u00eerin farkl\u0131 anlamlar\u0131n\u0131 \u015f\u00f6yle s\u0131ralamaktad\u0131r.<\/p>\n\n\n\n