{"id":509,"date":"2020-05-18T14:07:35","date_gmt":"2020-05-18T14:07:35","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=509"},"modified":"2020-05-18T14:07:35","modified_gmt":"2020-05-18T14:07:35","slug":"kabul-edenler-ve-etmeyenler-acisindan-ruyetullah-meselesi","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/kabul-edenler-ve-etmeyenler-acisindan-ruyetullah-meselesi\/","title":{"rendered":"Kabul Edenler ve Etmeyenler A\u00e7\u0131s\u0131ndan Ru’yetullah Meselesi"},"content":{"rendered":"

Do\u011frunun yanl\u0131\u015ftan, isabetin hatadan ayr\u0131lmas\u0131nda akl\u0131 mutlak manada mizan olarak telakki edenlerin, fikir harman\u0131nda herc\u00fcmerc ettikleri bir meseledir Ru\u2019yetullah meselesi\u2026 Taban\u0131n d\u00fczg\u00fcn olmamas\u0131 durumunda sath\u0131n d\u00fczg\u00fcn olamayaca\u011f\u0131 \u015feklindeki kaziyye-i m\u00fcsellemeye g\u00f6re, mezheplerinin us\u00fbl\u00fc olarak benimsedikleri akl\u0131 naklin \u00f6n\u00fcne ge\u00e7irme[1]<\/a> gibi bir vartaya d\u00fc\u015fenler asla akide sahas\u0131nda do\u011fruyu bulamayacak ve en do\u011fru olan\u0131n en yanl\u0131\u015f nas\u0131l anla\u015f\u0131labilece\u011finin m\u00fcmessilleri olacaklard\u0131r. Zira hak ad\u0131na \u00e7izilen do\u011fru yolda en ufak bir yalpa dahi takla mesabesindedir. Sadedinde oldu\u011fumuz bahiste de anlat\u0131lmaya \u00e7al\u0131\u015f\u0131lan durum g\u00f6zlemlenmektedir. Ru\u2019yetullah meselesini ink\u00e2r eden Mutezililerden[2]<\/a> belki bir k\u0131sm\u0131 iyi niyetle,[3]<\/a> di\u011fer bir k\u0131sm\u0131 m\u00fck\u00e2bere y\u00fcz\u00fcnden dinde akide sahas\u0131nda de\u011ferlendirilen ve ink\u00e2r edilmesi durumunda ki\u015fiyi sahabe ve onlar\u0131n yolunda olanlar\u0131n bulundu\u011fu sel\u00e2met caddesinden s\u0131n\u0131r d\u0131\u015f\u0131 edecek bir yanl\u0131\u015fa d\u00fc\u015fmekten kurtulamam\u0131\u015flard\u0131r. K\u0131sacas\u0131 iyi niyetleri, Resul-iEkrem\u2019in var dedi\u011fi yerde yok demekten kendilerini al\u0131 koyamam\u0131\u015ft\u0131r. \u00d6tekiler diye tabir edece\u011fimiz M\u00fc\u015febbihe tarz\u0131 ak\u0131mlar ise her ne kadar salt olarak \u201cRu\u2019yetullah\u2019\u0131nisbat\u0131n\u0131 kail iseler de, bu ispatlar\u0131 Allah Azze ve Celle\u2019yi cisim olarak telakki etmelerinden kaynaklanmaktad\u0131r. Bu manada onlarda asl\u0131nda \u201cRu\u2019yet\u201din m\u00fcnkiri say\u0131lmal\u0131d\u0131r.[4]<\/a><\/p>\n

Dinde bir \u015feyin mevcudiyetini yahut ademiyetini tespit noktas\u0131nda esas al\u0131nmas\u0131 gereken mesnetler yine din taraf\u0131ndan belirlenen\u201dKur\u2019an ve S\u00fcnnet\u201d olmal\u0131d\u0131r.[5]<\/a> Ak\u0131l ise belki bunlar\u0131n anla\u015f\u0131lmas\u0131 ve do\u011fru bir \u015fekilde muhakeme edilmesi noktas\u0131nda \u00f6nemli bir m\u00fcessirdir.[6]<\/a>Ancak akla verilmesi gereken muadele, haddini ve hududunu a\u015ft\u0131\u011f\u0131 s\u0131rada pe\u015fi s\u0131ra gelen b\u00fct\u00fcn muhakemeler ayn\u0131 mahiyeti arz edecektir.[7]<\/a>Bu meseleye ba\u011fl\u0131 olarak Allah Azze ve Celle \u2018nin D\u00fcnya\u2019da g\u00f6r\u00fclmesinin caiz olup olmamas\u0131, r\u00fcyada g\u00f6r\u00fcl\u00fcp g\u00f6r\u00fclememesi, kendi zat\u0131n\u0131 g\u00f6r\u00fcp g\u00f6rmeyece\u011fi gibi konular da bu bahsin z\u0131mn\u0131nda tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.[8]<\/a> B\u00fct\u00fcn bunlar\u0131n hepsi daha \u00e7ok her f\u0131rkan\u0131n Cenab-\u0131 Allah\u2019\u0131n zat\u0131na \u201cR\u00fc\u2019yet\u2019in keyfiyetine dair benimsedi\u011fi anlay\u0131\u015ftan ne\u015f\u2019et etmektedir. S\u00f6zgelimi, Cenab-\u0131 Hakk\u2019a cismani s\u0131fatlar izafe eden M\u00fccessime, r\u00fc\u2019yetin keyfiyetine dair mukabeleli ve bir mek\u00e2nla mahdut g\u00f6rmekten s\u00f6z etmektedir.[9]<\/a> B\u00fct\u00fcn bunlardan sonra R\u00fc\u2019yetullah\u2019\u0131 kabul etmeyenler ile m\u00fcdafaa edenlerin tutunmu\u015f olduklar\u0131 delillere bir g\u00f6z atal\u0131m.<\/p>\n

Kabul etmeyenler ve baz\u0131 gerek\u00e7eleri<\/strong><\/span><\/p>\n

Her toplulu\u011fun, kendi yan\u0131nda bulunanlarla \u00f6v\u00fcnd\u00fc\u011f\u00fc Kur\u2019an\u00ee bir hakikattir.[10]<\/a> Bahsinde oldu\u011fumuz konu ve sair konularda muhtelif f\u0131rkalar\u0131n durumu bundan ibarettir. Yani Kur\u2019an\u2019\u0131n insan\u0131 hidayete erdirme vasf\u0131 oldu\u011fu gibi, gerekti\u011fi \u015fekilde okunmamas\u0131 durumunda insan\u0131 sapt\u0131rmas\u0131 dahi s\u00f6z konusudur.[11]<\/a>Meseleye bu a\u00e7\u0131dan bak\u0131lacak olursa, R\u00fc\u2019yetullah\u2019\u0131 ink\u00e2r edenlerin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc bir tak\u0131m ayetler \u2013Kur\u2019an\u2019dan konu\u015fuyor olmas\u0131 hasebiyle- \u015fa\u015f\u0131rt\u0131c\u0131 gelmemelidir. Zira bazen konu\u015fulan bir \u015fey do\u011fru olmas\u0131yla birlikte, bu do\u011fruyu s\u00f6yleyenin yalanc\u0131l\u0131ktan kurtaramamas\u0131 bahis mevzuu olabilir. Zaten bu nokta \u201cdo\u011fruyu s\u00f6ylemekle do\u011fru s\u00f6ylemenin- ayr\u0131 \u015feyler oldu\u011funu belirgin k\u0131lan noktad\u0131r.[12]<\/a>Ru\u2019yetullah\u2019\u0131 kabul etmeyenler bir tak\u0131m gerek\u00e7eler ortaya s\u00fcrmektedirler ki bir k\u0131sm\u0131 \u015funlard\u0131r:<\/p>\n

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  1. Allah Azze ve Celle Ayet-i Kerimesinde \u201cG\u00f6zler onu idrak edemez, o ise g\u00f6zleri idrak eder\u201d[13]<\/strong><\/a><\/em>buyurmaktad\u0131r. Bu ayette ge\u00e7en idrak ve basar kelimeleri birlikte kullan\u0131ld\u0131klar\u0131nda bizatihi \u201cg\u00f6rme\u201d manas\u0131 anla\u015f\u0131l\u0131r. Dolay\u0131s\u0131yla bu kaide \u00fczerinden ayette sarahaten Allah Azze ve Celle\u2019nin zat\u0131n\u0131 g\u00f6r\u00fclmekten beri k\u0131ld\u0131\u011f\u0131 belirtilmektedir. Ve bu beri k\u0131lma i\u015fi zata bir medh anlam\u0131nda yap\u0131lmaktad\u0131r ki bunun aksi noksanl\u0131\u011f\u0131 gerektirecektir. Noksanl\u0131k ise hi\u00e7bir halde Allah Azze ve Celle i\u00e7in d\u00fc\u015f\u00fcn\u00fclemez[14]<\/a> Bunun medh i\u00e7in oldu\u011fu ise ayetin siyak\u0131ndan anla\u015f\u0131lmaktad\u0131r. Bari Teal\u00e2\u2019n\u0131n medh i\u00e7in kurdu\u011fu bir c\u00fcmlede o kabilden olmayan \u015feyleri zikretmesi d\u00fc\u015f\u00fcn\u00fclemez.[15]<\/a><\/li>\n
  2. Kendisiyle istidlal edilen \u201c O g\u00fcn bir tak\u0131m y\u00fczler ona bak\u0131c\u0131d\u0131r\u201d[16]<\/strong><\/a><\/em> \u015feklindeki ayet-i Kerimede tabir olunan \u201cnazar\u201d savunulan manada \u201cg\u00f6rmek anlam\u0131nda kullan\u0131lmamaktad\u0131r. Zira bunun b\u00f6yle kullan\u0131m\u0131na dair hi\u00e7bir delil yoktur. \u015eayet yukar\u0131daki ayetin \u00e2mm olup, bu ayetin hass olaca\u011f\u0131 ve bu gerek\u00e7eyle hass\u0131n amm olan\u0131 tahsis etmesi gerekti\u011fi \u00fczerinden g\u00f6rmeyi nefyeden ayetin genelli\u011fi s\u0131n\u0131rland\u0131r\u0131lacak olursa bu imk\u00e2ns\u0131zd\u0131r. \u00c7\u00fcnk\u00fc Hass olan\u0131n amm olan\u0131 tahsis etmesi yahut mutlak olan\u0131n mukayyed\u2019ehamlolunmas\u0131 her hangi bir mani\u2019 bulunmad\u0131\u011f\u0131 durumdad\u0131r. Burada ise Allah azze ve Celle\u2019nin zat\u0131na y\u00f6nelik medh anlam\u0131nda getirdi\u011fi ru\u2019yet-i nefy durumu vard\u0131r ki z\u0131dd\u0131n\u0131n isbat\u0131 noksanl\u0131\u011f\u0131 gerektirece\u011finden ala k\u00fclli hal z\u0131dd\u0131 olan \u201cru\u2019yet\u201d caiz de\u011fildir.[17]<\/a>Burada bahsi yap\u0131lan nazar olsa olsa \u201cbekleme\u201d manas\u0131d\u0131r.<\/li>\n
  3. Akli olarak d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde \u201cRu\u2019yet\u201d g\u00f6r\u00fclenin bir cihet ve mekan\u2019a m\u00fcnhas\u0131r olmas\u0131n\u0131 iktiza eder ki bu da Cismiyeti gerektirir. Allah\u2019\u0131n cisim olmad\u0131\u011f\u0131 ise a\u00e7\u0131kt\u0131r.Zira bu mesele ayn\u0131 zamanda ilme\u2019l-yakin bilinen ve has\u0131mlar kat\u0131nda m\u00fcsellem olan bir meseledir.[18]<\/a><\/li>\n
  4. Sem\u2019i olan delillerde de Ru\u2019yetullah\u2019\u0131 ispat sadedinde sadra \u015fifa verecek deliller mevcut de\u011fildir. Nitekim delil olarak \u00f6ne s\u00fcr\u00fclen Musa Aleyhisselam\u2019\u0131n Allah Azze ve Celle\u2019yi g\u00f6rmek istemesi ve buna mukabeleten Cenab-\u0131 Hakk\u0131n zat\u0131n\u0131 g\u00f6stermesini da\u011f\u0131n istikrar\u0131\/yerinde durmas\u0131 gibi m\u00fcmk\u00fcn olan bir \u015feye ba\u011flamas\u0131 \u015feklindeki yorum tutars\u0131zd\u0131r. Zira bu ayette Cenab-\u0131 Hakk\u0131n g\u00f6r\u00fclebilece\u011finden \u00f6te belki g\u00f6r\u00fclemeyece\u011fine i\u015faret vard\u0131r. \u00c7\u00fcnk\u00fc da\u011f\u0131n yerinde duramayaca\u011f\u0131 filhakika Allah Teal\u00e2 taraf\u0131ndan bilinen bir i\u015fti. Dolay\u0131s\u0131yla Cenab\u0131 Allah\u2019\u0131n ru\u2019yeti da\u011f\u0131n istikrar\u0131 gibi olmayaca\u011f\u0131n\u0131 bildi\u011fi bir i\u015fe ba\u011flamas\u0131, m\u00fcmk\u00fcne ta\u2019lik de\u011fil, bilakis muhale ba\u011flamakt\u0131r. Muhale ba\u011flanan bir \u015fart\u0131n keza muhal olaca\u011f\u0131 izahtan varestedir.[19]<\/a><\/li>\n
  5. Musa (Aleyhissel\u00e2m)\u2019\u0131n Allah\u2019\u0131 g\u00f6rmeyi talep etmesi kavminin kendisine s\u00f6yledi\u011fi \u201c\u201dAllah\u2019\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcnceye dek sana inanmayaca\u011f\u0131z\u201d[20]<\/a> s\u00f6z\u00fcne mukabildi. Yani Musa (Aleyhisselam) Allah Te\u00e2la\u2019y\u0131 g\u00f6rmeyi kendisi muhal oldu\u011funu bildi\u011fi halde, kavminin de bunun muhalli\u011fini bilmeleri i\u00e7in istemi\u015fti.[21]<\/a> Kendisi i\u00e7in talebi ise, bu i\u015fin ona muhal olmas\u0131n\u0131n, kavmine muhal olmas\u0131n\u0131 evleviyet yoluyla gerektirmesi i\u00e7indir.[22]<\/a><\/li>\n
  6. Mus\u00e2(Aleyhisselam)\u2019\u0131n Allah Azze ve Celle\u2019den ru\u2019yeti taleb etti\u011fini anlatan ayet-i kerimede, g\u00f6rmenin da\u011f\u0131n yerinde durmas\u0131na ba\u011flanmas\u0131ndan \u00f6te kullan\u0131lan \u0644\u0646<\/strong> kelimesi vard\u0131r ki bu te\u2019bid ifade etmektedir. Dolay\u0131s\u0131yla bu da bize Allah Teal\u00e2\u2019n\u0131n D\u00fcnya\u2019da g\u00f6r\u00fclmesinin muhal oldu\u011fu kadar, Ahirette g\u00f6r\u00fclmesin de muhal oldu\u011funu g\u00f6stermektedir.[23]<\/a><\/li>\n
  7. Cenab-\u0131 Hakk\u0131n D\u00fcnya\u2019da g\u00f6r\u00fclebilece\u011fini savunmak, onun cisim oldu\u011funu savunmaktan farks\u0131zd\u0131r. Zira g\u00f6r\u00fclen \u015feyin bir mek\u00e2n ve ciheti haiz olmas\u0131 muhakkakt\u0131r. Bu durumda Allah Celle Celalu\u2019hudan cisim olmas\u0131n\u0131 nefyeden kimselerin g\u00f6r\u00fclmesini de nefyetmeleri gerekir.[24]<\/a><\/li>\n<\/ol>\n

    Savunanlar ve gerek\u00e7eleri:<\/span><\/strong><\/span><\/p>\n

    Allah Teal\u00e2\u2019n\u0131n g\u00f6r\u00fclebilece\u011fini savunan Ehl-i s\u00fcnnetin bu iddias\u0131 Ahirette tahakkuk edecek olan g\u00f6rmeye y\u00f6neliktir.[25]<\/a> Zira bu \u015fekildeki bir \u201cru\u2019yet Allah Azze ve Celle\u2019den bir va\u2019d olarak Kur\u2019an-\u0131 H\u00e2kim ile sabit olmu\u015ftur.[26]<\/a> Aksi halde D\u00fcnya\u2019da bunun vuku a\u00e7\u0131s\u0131ndan m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 Ehl-i S\u00fcnnet ulemas\u0131nca da m\u00fcsellemdir. Bu ba\u011flamda Ehl-i s\u00fcnnet Ulema, Allah\u2019\u0131n ahirette g\u00f6r\u00fclebilece\u011fi \u015feklindeki davalar\u0131n\u0131 s\u0131ralayaca\u011f\u0131m\u0131z \u015fekildeki baz\u0131 delillerle ispatlam\u0131\u015flard\u0131r.<\/p>\n

    Edille k\u0131sm\u0131na ge\u00e7meden \u00f6nce \u201cHerhangi bir konu hakk\u0131nda konu\u015fmak i\u00e7in o meselenin mahiyetini bilmenin gerekli oldu\u011fu\u201d yahud, \u201cBir \u015fey hakk\u0131nda konu\u015fman\u0131n mefhumunu tasavvurun fer\u2019i oldu\u011fu kaidesine iktid\u00e2en evvela Uleman\u0131n ru\u2019yet derken neyi kastettikleri \u00fczerinde dural\u0131m. \u201cMesela G\u00fcne\u015fe bak\u0131p onu g\u00f6rd\u00fc\u011f\u00fcm\u00fczde ve daha sonra g\u00f6zlerimizi yumdu\u011fumuz anda G\u00fcne\u015fin varl\u0131\u011f\u0131 hususunda bizde ilmi cel\u00ee h\u00e2s\u0131l olur. Yahut bir \u015feyi kesin bir \u015fekilde biliriz. Bu bilgimizden sonra buna ziyade olarak bir de onu g\u00f6r\u00fcr\u00fcz. \u0130\u015fte her iki durumda izah edilmeye \u00e7al\u0131\u015f\u0131lan bu kesin bilgi \u00fczere zait olan \u015feye \u201cRu\u2019yet\u201d denir.[27]<\/a> Ve izah edilen \u015fekildeki ru\u2019yet ad\u00ee\/ adette olan g\u00f6rme \u015feklidir. Bu \u015fekilde olan bir ru\u2019yetin, alem-i imk\u00e2nda kendisine mahsus baz\u0131 \u015fartlar\u0131 olsa da, Allah Te\u00e2l\u00e2\u2019n\u0131n g\u00f6r\u00fclebilece\u011fini savunan alimler, \u201cRu\u2019yetullah meselesinde bu \u015fartlardan bahis mevzu yapmamaktad\u0131rlar. Zira ortada Mevl\u00e2\u2019n\u0131n va\u2019dine mukabil ger\u00e7ekle\u015ftirece\u011fi bir fiili vard\u0131r ki; burada \u015fart s\u00f6z konusu olamaz.[28]<\/a><\/p>\n

      \n
    1. Birinci olarak bilinmesi gereken zaruri kaide \u201cHer mevcut olan\u0131n g\u00f6r\u00fclebilece\u011fidir. Zira bizim, k\u00e2inatta var olan bir tak\u0131m Cisim ve arazlar\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fcz muhakkakt\u0131r. Bu g\u00f6rmemizde iki t\u00fcr illet s\u00f6z konusu olabilir ki bunlardan birisi Hudus olup di\u011feri \u201cVuc\u00fbt\u201d tur. G\u00f6rmek hususunda \u201cHud\u00fcs\u201dun illet olmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. Zira Hud\u00fbs\u201d adem\u00ee oldu\u011fu i\u00e7in illet olmaya elveri\u015fli de\u011fildir. Bu durumda g\u00f6rmenin illeti olarak \u201cVucut\u201d belirlenmi\u015ftir.[29]<\/a> O halde bu \u201cv\u00fccut\u201d kavram\u0131n\u0131n illet olarak tespit edilmesi neticesine Allah Azze ve Celle\u2019nin de \u201cmevcut\u201d olmas\u0131ndan yola \u00e7\u0131k\u0131larak g\u00f6r\u00fclebilece\u011fini s\u00f6ylemek ka\u00e7\u0131n\u0131lmaz olacakt\u0131r.<\/li>\n
    2. \u201cG\u00f6zler onu idrak edemez, o ise g\u00f6zleri idrak eder\u201d[30]<\/strong><\/a><\/em> ayet-i kerimesinde birka\u00e7 ihtimalin bulunmas\u0131 zaruridir. \u015e\u00f6yle ki; Allah Azze ve Celle Kur\u2019an-\u0131 Kerim\u2019in bir yerinde[31]<\/a>\u201cBir tak\u0131m y\u00fczler ona bak\u0131c\u0131d\u0131r\u201d<\/em> buyurmakla kendisinin g\u00f6r\u00fclebilece\u011fini buyurmu\u015ftur. Bundan sonra g\u00f6r\u00fclemeyece\u011fini ima ettiren bu ayetin \u201cG\u00f6zler onu D\u00fcnya\u2019da idrak edemez, Ahirette edebilir\u201d yahut K\u00e2firlerin g\u00f6zleri onu idrak edemez\u201d gibi manalar ile bu ayetin tevil edilmesi ka\u00e7\u0131n\u0131lmaz olmu\u015ftur.[32]<\/a>Zira bu ayet-i kerimede umum-i selb[33]<\/a>\u2019ten \u00f6te\u201cSelbu\u2019l Umum\u201d[34]<\/a> a delaleti vard\u0131r. \u201c \u0625\u0646 \u0645\u062d\u0645\u062f\u0627\u064b \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0651\u0645 \u0645\u0627 \u0622\u0645\u0646 \u0628\u0647 \u0643\u0644 \u0627\u0644\u0646\u0627\u0633\u201d c\u00fcmlesinin ifade etti\u011fi mana nas\u0131l ki b\u00fct\u00fcn insanlar\u0131n iman etmedi\u011fini g\u00f6stermiyorsa, bu ayet de ayn\u0131 \u015fekilde b\u00fct\u00fcn insanlar\u0131n g\u00f6remeyece\u011fini ifade etmez.[35]<\/a> Bu konuda dikkat edilmesi gereken bir noktada \u015fudur: Bu ayette nefyedilen \u015fey ru\u2019yet de\u011fil idrakt\u0131r. \u0130drak ile ru\u2019yet aras\u0131nda ise fark vard\u0131r. S\u00f6z gelimi bir \u015feyin hududu ve s\u0131n\u0131r\u0131 olup, g\u00f6z\u00fcn bu \u015feyi b\u00fct\u00fcn taraflayla g\u00f6rmesine \u201cidrak\u201d denir. \u015eayet g\u00f6z bu \u015feyin b\u00fct\u00fcn taraflar\u0131n\u0131 g\u00f6remeyecek olursa buna da sadece \u201cru\u2019yet denir. O halde buradan anla\u015f\u0131lan \u015fudur \u201cru\u2019yet\u201d cinstir ve alt\u0131nda iki k\u0131sm\u0131 bar\u0131nd\u0131r\u0131r. Bunlardan birisi \u201c\u0130hata ile ru\u2019yet-ki buna idrak denir- ikincisi ise ihatas\u0131z ru\u2019yettir. Bu a\u00e7\u0131dan bak\u0131lacak olursa cinsin iki nevisinden sadece birinin nefyi cinsin tamam\u0131n\u0131n olumsuzla\u015ft\u0131r\u0131lmas\u0131n\u0131 gerektirmeyecektir.[36]<\/a> Dolay\u0131s\u0131yla bu ayet \u00fczerinde \u201cru\u2019yetin olamayaca\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru olmayacakt\u0131r.[37]<\/a> Ayr\u0131ca bu ayet-i Kerimede Allah Azze ve Celle\u2019nin medh yolu \u00fczere kendisinden g\u00f6r\u00fclmeyi nefyetmesi, g\u00f6r\u00fclmesinin muhal oldu\u011funu de\u011fil, bilakis g\u00f6r\u00fclebilece\u011fini (caizu\u2019r-Ru\u2019ye) ispat etmektedir. \u00c7\u00fcnk\u00fc m\u00fcmk\u00fcn olan bir \u015feyin nefyedilmesiyle medh has\u0131l olacakt\u0131r. Mesel\u00e2, g\u00f6r\u00fclmemek \u015fan\u0131ndan olan ma\u2019dum (yok)\u2019un g\u00f6r\u00fclemeyece\u011fini s\u00f6ylemek, ma\u2019dum a\u00e7\u0131s\u0131ndanasla bir medh\u2019e del\u00e2let etmez.<\/li>\n
    3. Ayet-i kerimede ge\u00e7en \u201c\u0646\u0627\u0638\u0631\u0629\u201d kelimesinin \u201cbekleyici \u015feklinde manaland\u0131r\u0131lmas\u0131 zorlama bir tefsir olmaktad\u0131r. Zira \u201c\u0130la\u201d harf-i cerri ile kullan\u0131lan \u201cnazar\u201d kelimesinin bildi\u011fimiz manada bir \u015feye bakmak anlam\u0131na geldi\u011fi a\u00e7\u0131kt\u0131r.[38]<\/a> Yani bu kelimenin \u201cil\u00e2\u201d ile kullan\u0131m\u0131 Arap isti\u2019malinde bu \u015fekildedir. Hakiki manadan \u00e7eviren mani bir karine olmaks\u0131z\u0131n, ba\u015fka bir manaya d\u00f6n\u00fclemeyece\u011fi i\u00e7in bu ayette ge\u00e7en \u201cnazar\u201d\u0131n \u201cintizar\/bekleme\u201d \u015feklinde manaland\u0131r\u0131lmas\u0131 do\u011fru olmayacakt\u0131r.[39]<\/a>Burada ge\u00e7en \u201cil\u00e2\u201d n\u0131n harf olup \u201cnimet\u201d manas\u0131nda isim olmad\u0131\u011f\u0131 da a\u00e7\u0131kt\u0131r. Seleften hi\u00e7 kimse harf manas\u0131n\u0131 terk etmek suretiyle ayet-i farkl\u0131 manaland\u0131rmam\u0131\u015ft\u0131r.[40]<\/a> Ayr\u0131ca nazar\u0131n \u201cbeklemek\u201d manas\u0131nda olan \u201cintizar\u201d la tefsir edilmesi ahirette ki ahvale mutab\u0131k de\u011fildir.[41]<\/a> Zira ayette bahsedilen bir nimettir. Beklemek ise kendisinde hayli zorluk bulunan bir \u015feydir. Dolay\u0131s\u0131yla bu ayetin Allah Te\u00e2la\u2019y\u0131 g\u00f6rme manas\u0131nda oldu\u011fu a\u00e7\u0131k\u00e7a belirmi\u015ftir. Nitekim nakli olan ba\u015fka deliller de ayetin mezk\u00fbr manada olmas\u0131n\u0131 iktiza etmektedir.[42]<\/a><\/li>\n
    4. Musa (Aleyhissel\u00e2m)\u2019n\u0131n Allah Te\u00e2l\u00e2\u2019dan ru\u2019yeti taleb etmesi meselesine gelince; burada birka\u00e7 bahis s\u00f6z konusudur. Birinci olarak Musa peygamberin bu iste\u011fi mukabilinde Mevl\u00e2\u2019n\u0131n, g\u00f6rmeyi da\u011f\u0131n yerinde durmas\u0131na ba\u011flamas\u0131 haddi zat\u0131nda m\u00fcmk\u00fcn olan bir i\u015fe ba\u011flamad\u0131r. Zira da\u011f\u0131n yerinde durmas\u0131 b\u00fct\u00fcn ak\u0131ll\u0131larca m\u00fcmk\u00fcn olan bir \u015feydir. Ayette Musa Aleyhissel\u00e2m\u2019\u0131n bunu talep etti\u011finin beyan edilmesi de ayr\u0131 bir delildir ki Muhal olan bir \u015feyi talep hi\u00e7bir peygamberin \u015fan\u0131na yak\u0131\u015facak \u015fey de\u011fildir.[43]<\/a>Musa Aleyhissel\u00e2m\u2019\u0131n Allah CelleCelaluhu \u2018ya kar\u015f\u0131 yapm\u0131\u015f oldu\u011fu bu talebin kavminden niyabeten[44]<\/a> oldu\u011fu da ileri s\u00fcr\u00fclemez. \u00c7\u00fcnk\u00fc hi\u00e7bir Neb\u00ee\u2019nin muhal olan bir talebi tehir edip Allah\u2019a sormas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. Bu durumun ispat\u0131, yine Musa peygamberin kavminin kendisinden onlara ait bir ilah belirlemesini istemeleri mukabilinde \u201cMuhakkak siz Cahil bir kavimsiniz\u201d[45]<\/strong><\/a><\/em>s\u00f6z\u00fcnde gizlidir. \u0130kinci olarak ele al\u0131nmas\u0131 gereken konu Mevl\u00e2\u2019n\u0131n Musa peygamberin \u015fu s\u00f6z\u00fcne mukabil olarak \u201cBeni asla g\u00f6remeyeceksin<\/em>\u201d[46]<\/a> buyurdu\u011fu kavl-i \u015ferifinde ge\u00e7en \u201clen\u201d harfinin \u201cte\u2019bid\/ebedilik\u201d ifade etti\u011fi konusudur. Bu \u015fekildeki bir iddian\u0131n tutars\u0131zl\u0131\u011f\u0131 yine Kura\u2019n-\u0131 Kerimde ge\u00e7en iki ayet aras\u0131ndaki mukayese neticesinde tezah\u00fcr edecektir. \u015e\u00f6yleki; Allah Te\u00e2l\u00e2 Yahudilerin \u00f6l\u00fcm\u00fc temenni edemeyeceklerini ifade buyururken keza \u201clen\u201d harfini kullanmaktad\u0131r.[47]<\/a> Buna g\u00f6re onlar\u0131n hi\u00e7bir halde \u00f6l\u00fcm\u00fc isteyememeleri gerekirken Zuhruf S\u00fcresi\u2019[48]<\/a>nde Cehennemliklerin hallerini anlat\u0131rken onlar\u0131n \u201cEy Malik Rabbin bizi \u00f6ld\u00fcrs\u00fcn\u201d <\/em>\u015feklindeki s\u00f6zlerini hik\u00e2yeyle \u00f6l\u00fcm\u00fc talep edeceklerini haber vermektedir.[49]<\/a> Buradan anla\u015f\u0131lan iddia edildi\u011fi gibi \u201clen\u201d harfinin her zaman \u201cte\u2019bid\u201d ifade etmeyece\u011fidir.[50]<\/a><\/li>\n
    5. \u201cRuyet\u201d i savunmakla cisimli\u011fe delaleti olan baz\u0131 kavramlar\u0131 savunmak aras\u0131nda bir telaz\u00fcm ili\u015fkisi kurulmas\u0131 do\u011fru de\u011fildir. \u00c7\u00fcnk\u00fc \u201cCihet, Mukabele, \u0130hata, suret gibi kavramlar\u0131n illeti yahut melzumu kabul edilen ru\u2019yet bizim al\u0131\u015fageldi\u011fimiz ve alelade diyebilece\u011fimiz g\u00f6rme \u015feklidir. Allah Te\u00e2la hakk\u0131nda iddia edilen \u015fekil ise bu mefhumlardan tecrit edilmi\u015f, tamamen farkl\u0131 bir g\u00f6rme \u015feklidir. Nitekim alelade olan g\u00f6rme \u015feklinin baz\u0131 zamanlarda de\u011fi\u015fikliklere maruz kald\u0131\u011f\u0131n\u0131 g\u00f6zlemlemekteyiz. Mesela sahih rivayetle bize nakledilen Efendimiz\u2019inSahabe\u2019ye hitaben \u201cMuhakkak ben sizi arkamdan g\u00f6r\u00fcyorum\u201d[51]<\/strong><\/a><\/em> \u015feklindeki hadiste \u201cru\u2019yet\u201d oldu\u011fu halde laz\u0131m\u0131 oldu\u011fu iddia edilen mukabele yoktur.[52]<\/a> Bir de \u201cru\u2019yet\u201d s\u0131fat\u0131n\u0131n e\u015fit seviyede taalluk etti\u011fi g\u00f6renle g\u00f6r\u00fclen aras\u0131nda cihet ili\u015fkisini ale\u2019l \u0131tlak d\u00fc\u015f\u00fcnmemiz neticesinde \u00f6n\u00fcm\u00fcze Allah\u2019\u0131n bizi bir mek\u00e2ndan m\u0131 g\u00f6rd\u00fc\u011f\u00fc? \u015eeklindeki m\u00fc\u015fkil soru \u00e7\u0131kacakt\u0131r. Bu \u015fekildeki bir soruyu sadece bu durumun g\u00f6r\u00fclme konumunda meydana gelece\u011fi \u015feklinde yorumlanmas\u0131 mahza tahakk\u00fcm, di\u011fer ifadeyle sebepsiz tercih olacakt\u0131r.[53]<\/a> Demek ki; Allah Te\u00e2l\u00e2\u2019n\u0131n bildi\u011fimiz manada ru\u2019yet\u201d ten farkl\u0131 bir tarzda g\u00f6rme yaratmas\u0131 caizdir. Zira bu numuneler bu manay\u0131 a\u00e7\u0131k\u00e7a delillendirmektedirler.<\/li>\n<\/ol>\n

      Hatime:<\/strong><\/span><\/p>\n

      Ez C\u00fcmle, Allah Azze ve Celle\u2019nin kullar\u0131na in\u2019am kabilinden bah\u015fetti\u011fi \u201cRu\u2019yet\u201d elbet tahakkuk edecektir. Bu hususta uyand\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan \u015f\u00fcpheler, ink\u00e2rc\u0131lar\u0131n bu nimetten faydalanamamas\u0131 neticesini verirken[54]<\/a>bunun d\u0131\u015f\u0131nda kayda de\u011fer bir \u015fey ifade etmemektedir. Ayr\u0131ca bu makale b\u00fct\u00fcn bunlar\u0131 muhtevi oldu\u011fu ve tahlil etti\u011fi \u015feklinde bir iddia g\u00fctmemektedir. Belki bu yaz\u0131, belli baz\u0131 muhalif g\u00f6r\u00fc\u015flerin ne \u015fekilde ortaya s\u00fcr\u00fcld\u00fc\u011f\u00fc ve bunlara ne tarzda cevap verildi\u011fini beyandan ibarettir. Bununla birlikte m\u00fccerret \u015fu g\u00f6r\u00fc\u015flerin incelenmesi ve makul \u015fekilde muhakeme edilmesi ki\u015fiyi hakka g\u00f6t\u00fcrecektir. Zira akl\u0131n yolu birdir, bir de bunu nakil te\u2019yit ederse\u2026!\u00a0\u00a0 Vessel\u00e2m\u2026<\/p>\n

      \n

      [1]<\/a>Mu\u2019tezile mezhebinin bu \u015fekildeki tutumu bir kel\u00e2m meselesi oldu\u011fu kadar usul ilmine de konu olan \u201cH\u00fcs\u00fcn Kubuh\u201d bahsinde a\u00e7\u0131k\u00e7a g\u00f6zlemlenmektedir. Mesela bkz. Muhammed bin Ali e\u015f-\u015eevkani, \u0130r\u015fadu\u2019l-Fuhu\u2019l ila tahkiki\u2019l-Hakk min ilmi\u2019l Usul<\/em>,\u00a0 1\/28 Daru\u2019lKitabi\u2019l Arabi, B.1 1999<\/span><\/p>\n

      [2]<\/a> Ve Haricilerden\u2026\u00a0 Bkz. es-Seyfu\u2019l Me\u015fhur fi akidetiebi Mansur<\/em>, Tacuddin es-S\u00fcbki, s. 14\u00a0 Bununla birlikte Hariciler, Neccariler, Zeydiler, Rafiziler Bkz. Tabs\u0131ratu\u2019l-Edille<\/em>, 1\/508\u00a0 D.\u0130.B 1993 ANKARA<\/span><\/p>\n

      [3]<\/a>\u00a0 Burada \u015fu tabiri kullanmam\u0131z\u0131n sebebi Mu\u2019tezili alimlerden bir k\u0131sm\u0131n\u0131n \u201cRu\u2019yetullah\u2019\u0131 ink\u00e2r sadedinde olan kavillerinin, Cenab-\u0131 Hakk\u0131 noksanl\u0131klardan tenzih men\u015fe\u2019li olmas\u0131d\u0131r. Kad\u0131 Abd\u00fc\u2019l-Cebbar\u2019\u0131n \u201cel-Mu\u011fn\u00ee f\u00ee Ebvabi\u2019t-Tevhidve\u2019lAdl\u201dininRu\u2019yetu\u2019l-Bari)el-M\u00fcesseset\u00fc\u2019lM\u0131sr\u0131yye el-\u00c2mme\u20264\/36-38.( Sahifeleri incelenirse bunun en az\u0131ndan k\u0131mi bir misaline \u015fahit olunmu\u015f olur.<\/span><\/p>\n

      [4]<\/a>Fahru\u2019ddin er-Razi, Muhassalu Efk\u00e2ri\u2019l-M\u00fctekaddimin ve\u2019l-M\u00fcteahhirin<\/em>, s.189 Mektebet\u00fc\u2019lK\u00fclliyati\u2019l-Ezheriyye, M\u0131s\u0131r, Tarih-bask\u0131 yok<\/span><\/p>\n

      [5]<\/a>\u201cBir \u015feyde niza edecek olursan\u0131z onu Allah(\u0131nkitab\u0131n)a ve Resul(unun s\u00fcnnetin)\u2019e havale edin\u201d Nisa 59<\/span><\/p>\n

      [6]<\/a>Bu noktada \u0130bnEbi \u015eerif \u201c\u015eeriat\u0131n ak\u0131lla sabit oldu\u011funu, zira bir \u015feriat\u0131n ve dinin sabit ve makbul olabilmesinin onu tebli\u011f edenin g\u00f6sterece\u011fi mu\u2019cizenin, o peygamberin do\u011frulu\u011funa delaletinden ge\u00e7mektedir ki bunun muvazenesini yapacak olan da ak\u0131ld\u0131r. Dolay\u0131s\u0131yla ak\u0131l, \u015eeriata nisbeten \u015fahit konumunda olmas\u0131 hasebiyle, \u015fayet Din akl\u0131n reddedece\u011fi bir \u015feyi emrederse din ve akl\u0131n ikisinin de bat\u0131l olmas\u0131gerekti\u011fini\u201ds\u00f6ylemektedir. Bkz. \u0130bnEbi \u015eerif, el-M\u00fcsamere \u015eerhu\u2019lM\u00fcsayere, s. 31 \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131 (Tarih- Bask\u0131 yok)<\/span><\/p>\n

      [7]<\/a>Zira Hz. Ali Rad\u0131yallahuAnh\u2019\u0131n \u201cDin ak\u0131lla olsayd\u0131, Mest\u2019in alt taraf\u0131n\u0131n mesh edilmesi \u00fcst\u00fcn\u00fcn mesh edilmesinden evl\u00e2 olurdu\u201d -Beyhaki, es-S\u00fcnen\u00fc\u2019l K\u00fcbra, Kitabu\u2019tTahare 1 Babu\u2019l\u0130ktisarbi\u2019l Mesh al\u00e2zahiri\u2019lHuffeyn 291 No: 1438,- \u015feklindeki s\u00f6z\u00fc bu manay\u0131 desteklemektedir.<\/span><\/p>\n

      [8]<\/a>\u00a0 Bu tarz tart\u0131\u015fmalar belli f\u0131rkalar aras\u0131nda, bir \u00f6l\u00e7\u00fc maiyetinde deveran ederken, bir tak\u0131mlar\u0131 \u00f6l\u00e7\u00fcy\u00fc ka\u00e7\u0131r\u0131p Allah Azze ve Celle\u2019nin D\u00fcnya\u2019da dahi g\u00f6r\u00fclebilece\u011finden \u00f6te dokunulmas\u0131 ve musafaha edilmesi(!)nin bile m\u00fcmk\u00fcn oldu\u011funu s\u00f6ylemi\u015flerdir. Di\u011fer baz\u0131lar\u0131 sadece uykuda g\u00f6r\u00fclmesinin caiz oldu\u011fu, yakaza halinde bunun m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir.Ayn\u0131 \u015fekilde, g\u00f6zle g\u00f6r\u00fclmesini kabullenmeyen Mu\u2019tezile f\u0131rkas\u0131, kalple g\u00f6r\u00fclmesi (bilinmesi) hususunda da kendi aras\u0131nda iki k\u0131sma ayr\u0131lm\u0131\u015ft\u0131r Bkz. Ebu\u2019lHasen el-E\u015f\u2019ar\u00ee, Mak\u00e2l\u00e2t\u00fc\u2019l-\u0130sl\u00e2miyy\u00een, s. <\/em>287-288, el-Mektebet\u00fc\u2019l-Asriyye, Beyrut 1990 B.yok<\/span><\/p>\n

      [9]<\/a> \u0130mam el-E\u015f\u2019ar\u00ee, Makal\u00e2t\u00fc\u2019l-\u0130sl\u00e2miyy\u00een<\/em>, s. 288<\/span><\/p>\n

      [10]<\/a> M\u00fc\u2019min\u00fbn 53<\/span><\/p>\n

      [11] <\/a>Bakara 26<\/span><\/p>\n

      [12]<\/a> Bu duruma misal olarak Hz. Ali\u2019ye aleyhtar olarak ortaya \u00e7\u0131kan ve m\u0131zraklar\u0131n u\u00e7lar\u0131na ge\u00e7irdikleri Mushaflarla \u201cH\u00fck\u00fcm Allah\u2019\u0131nd\u0131r\u201d \u015feklindeki ayet-i celileyi terenn\u00fcm eden Harici f\u0131rkas\u0131n\u0131n bu \u015fekildeki s\u00f6zlerini \u201cBu, kendisiyle bat\u0131l kastolunan hak bir s\u00f6zd\u00fcr\u201d \u015feklinde tahlil eden Hz. Ali (Rad\u0131yallahuAnh)\u2019in \u015fu enfes s\u00f6z\u00fc zikredilebilir. Yahut M\u00fcnafikun s\u00fcresinin ilk ayetlerinde anlat\u0131lan, m\u00fcnaf\u0131klar\u0131n Peygamberin \u201cAllah\u2019\u0131n el\u00e7isi\u201d oldu\u011funa \u015fehadet etmeleri vs.<\/span><\/p>\n

      [13] <\/a>En\u2019am 103<\/span><\/p>\n

      [14]<\/a> Kad\u0131 Abd\u00fc\u2019l-Cebb\u00e2r, \u015eerhu Us\u00fbli\u2019l-Hamse, s. 233, Mektebet\u00fcVehbe, Kahire 1996, B.3<\/span><\/p>\n

      [15]<\/a>Kad\u0131 Abd\u00fc\u2019l-Cebb\u00e2r, \u015eerhuUs\u00fbli\u2019l-Hamse,s.235<\/span><\/p>\n

      [16]<\/a> K\u0131yame 22<\/span><\/p>\n

      [17]<\/a>Kad\u0131 Abd\u00fc\u2019lCebb\u00e2r,a.g.e. s.242<\/span><\/p>\n

      [18]<\/a> Said Ramazan el-B\u00fbt\u00ee, K\u00fcbra\u2019l-Yak\u00eeniyyati\u2019l-Kevniyye<\/em>, s. 170, Daru\u2019l-FikrD\u0131me\u015fk 2010 B: 31<\/span><\/p>\n

      [19]<\/a>Said Ramazan el-B\u00fbt\u00ee,a.g.e.<\/em> s.171<\/span><\/p>\n

      [20]<\/a> Bakara, 55<\/span><\/p>\n

      [21]<\/a>Sa\u2019d\u00fcddin et-Teft\u00e2z\u00e2n\u00ee,\u015eerhu\u2019lAk\u00e2id<\/em>, s.53, Mektebetu\u2019lK\u00fclliyyati\u2019lEzheriyye, 1987 B.1<\/span><\/p>\n

      [22]<\/a>et-Teft\u00e2z\u00e2n\u00ee,\u015eerhu\u2019l-Makas\u0131d,<\/em> 3\/136 ,Daru\u2019l K\u00fct\u00fcbi\u2019l-\u0130lmiyye,2001, B.1<\/span><\/p>\n

      [23]<\/a>et-Teft\u00e2z\u00e2n\u00ee,\u015eerhu\u2019l-Makas\u0131d,<\/em> 3\/153, B\u00fbt\u00ee, a.g.e.<\/em> s.171 Mu\u2019tezile\u2019yenisbet edilen \u015fu istidlal \u015feklinin Zemah\u015feriye ait oldu\u011fu belirtilmektedir.<\/span><\/p>\n

      [24]<\/a> Celaluddin el- Habbaz\u00ee, el-H\u00e2d\u00ee f\u00ee Us\u00fbli\u2019d-D\u00een<\/em>, , s. 122 (dipnot) \u0130stanbul 2006<\/span><\/p>\n

      [25]<\/a> Ebu Bekir el- Bak\u0131ll\u00e2n\u00ee, el-\u0130nsaf Fimayecibu \u0130\u2019tikaduhu vel\u00e2 yecuzu\u2019lCehlubihi<\/em>, s. 45 el-Mektebetu\u2019lEzheriyye, M\u0131s\u0131r 2000, B.2 (Muhammed Zahid el- Kevser\u00ee tahkikiyle)<\/span><\/p>\n

      [26]<\/a>El-C\u00fcveyni, el-Luma\u2019 fi Kavaidi ehli\u2019s-S\u00fcnneve\u2019l-Cemaa<\/em>, s. 161 (Yay\u0131nevi yok)<\/span><\/p>\n

      [27] <\/a>\u0130bnEb\u00ee \u015eerif, a.g.e<\/em>. s.36<\/span><\/p>\n

      [28] <\/a>\u0130smail Gelenbev\u00ee, Ha\u015fiye Ale\u2019lCel\u00e2l,<\/em>s. 42 Dersaadet 1316<\/span><\/p>\n

      [29] <\/a>et-Teft\u00e2z\u00e2n\u00ee,\u015eerhu\u2019l-Makas\u0131d<\/em> 3\/139<\/span><\/p>\n

      [30]<\/a>\u00a0 En\u2019am, 103<\/span><\/p>\n

      [31]<\/a> K\u0131yame, 22-23<\/span><\/p>\n

      [32]<\/a>\u00a0 \u0130mam el-E\u015f\u2019ar\u00ee, el-\u0130bane an Us\u00fbli\u2019d-Diy\u00e2ne<\/em>, s. 63 MektebetuDari\u2019l Beyan-Mektebetu\u2019lM\u00fceyyed, 1990, B.3<\/span><\/p>\n

      [33]<\/a>\u00a0 Nefyin\/olumsuzlu\u011fun genelle\u015ftirilmesi\u2026 Yani durumun hi\u00e7bir kimse i\u00e7in tahakkuk edemeyece\u011finin ifade edilmesi\u2026Mu\u2019tezile bu ayetin \u015fu manay\u0131 iade etti\u011fini s\u00f6yleyip, hi\u00e7bir halde bir kimsenin Allah\u2019\u0131 g\u00f6remeyece\u011fini kail olmu\u015ftur.<\/span><\/p>\n

      [34]<\/a>\u00a0 Bir durumun genelden nefyedilmesiyle baz\u0131 ki\u015filer i\u00e7in olabilece\u011finin ifade edilmesi\u2026<\/span><\/p>\n

      [35] <\/a>Fahru\u2019ddin er-Razi, Mefatihu\u2019l-Gayb<\/em>, 13\/104, Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l- Arabi, Tarih ve Bask\u0131 \u2013yok-<\/span><\/p>\n

      [36]<\/a> er-Razi, a.y.<\/span><\/p>\n

      [37]<\/a> Ayr\u0131ca, bir Mu\u2019tezili olan D\u0131rar \u0130bn Amr\u2019\u0131n \u201cAllah Teal\u00e2n\u0131n g\u00f6r\u00fclmesi hususunda, Mevl\u00e2\u2019n\u0131n bizde alt\u0131nc\u0131 bir h\u00e2sse yaratmas\u0131yla bu olay\u0131n ger\u00e7ekle\u015fece\u011fi \u015feklindeki g\u00f6r\u00fc\u015f\u00fc, bu meyanda zikri de\u011fer bir g\u00f6r\u00fc\u015ft\u00fcr. Bkz. \u00c2l\u00fbs\u00ee, Ruhu’l-Me’\u00e2n\u00ee<\/em>, 7\/247<\/span><\/p>\n

      [38]<\/a>et-Teft\u00e2z\u00e2n\u00ee,\u015eerhu\u2019l-Makas\u0131d,<\/em> 3\/143<\/span><\/p>\n

      [39]<\/a> Ebu\u2019l Muin en- Nesef\u00ee, Tabs\u0131ratu\u2019l-Edille<\/em>, 1\/521 D.\u0130.B 1993 Ankara \u2013Kendisine biti\u015fen bir karine ile bekleme manas\u0131na gelen nazar kelimesine \u0625\u0644\u0649 \u0627\u0644\u0631\u062d\u0645\u0646 \u064a\u0623\u062a\u064a \u0628\u0627\u0644\u0641\u0644\u0627\u062d\u0650 \u0648\u062c\u0648\u0647\u064c \u064a\u0648\u0645 \u0628\u062f\u0631\u064d \u0646\u0627\u0638\u0631\u0627\u062a\u064c <\/strong><\/span>\u015feklindeki \u015fiirle misal verilmektedir ki burada ki \u201cye\u2019t\u00ee\u201d fiili, \u201cnaziratun\u201d kelimesinin \u201cbekleyiciler\u201d\u201d anlam\u0131n\u0131 ifade etti\u011fini g\u00f6stermektedir.<\/span><\/p>\n

      [40]<\/a> Kemalu\u2019ddin el-Beyad\u00ee, \u0130\u015faratu\u2019l Meram min<\/em> \u0130barati\u2019l-\u0130mam<\/em>, s. 204 Zemzem Bubli\u015ferz Kara\u00e7i, 1425, B.1<\/span><\/p>\n

      [41]<\/a> El-Beyad\u00ee, a.g.e<\/em>.,a.y.<\/span><\/p>\n

      [42]<\/a>Bu deliller c\u00fcmlesinden olarak \u201cMuhakkak sizler, ay\u0131n on d\u00f6rd\u00fcnde kameri g\u00f6rd\u00fc\u011f\u00fcn\u00fcz gibi Rabbinizi g\u00f6receksiniz ve onu g\u00f6rmek hususunda hi\u00e7bir s\u0131k\u0131nt\u0131 \u00e7ekmeyeceksiniz\u201d Buhari KitabuMevakiti\u2019s Salat, BabuFadliSalati\u2019lAsr, No: 554, \u201cG\u00fczel i\u015fleri i\u015fleyenler i\u00e7in en g\u00fczel (Cennet) ve ziyade vard\u0131r\u201d(Yunus 26) Ayet-i Celiles\u2019inde ge\u00e7en ziyade\u2019nin \u201cAllah\u2019\u0131 g\u00f6rmek\u201d manas\u0131nda oldu\u011fu \u015feklindeki rivayet de ayn\u0131 \u015fekilde bu manay\u0131 m\u00fceyyittir Bkz. \u0130bn Kesir 4\/262.<\/span><\/p>\n

      Ayr\u0131ca, Fahru\u2019r-Raz\u00ee \u0130nsan s\u00fcresi(20) nde \u201cSen orada g\u00f6rd\u00fc\u011f\u00fcn zaman, pek bol bir nimet ve geni\u015f olan \u00e7ok b\u00fcy\u00fck bir m\u00fclk g\u00f6r\u00fcrs\u00fcn\u201d \u015feklindeki ayette ge\u00e7en \u201cm\u00fclk\u201d kelimesinin ba\u015fka k\u0131raatlerde \u201dMelik\u201d olmas\u0131ndan \u201cRu\u2019yetullah\u201d\u2019a istidlal etmektedir. Tefsir-i Kebir 13\/131, M. Salih ez-Zerk\u00e2n, Fahru’\u2019ddin er-Razi ve \u00c2r\u00e2uhu\u2019lKel\u00e2miyye<\/em>, s. 270,Daru\u2019lFikr,<\/span><\/p>\n

      [43]<\/a> Ebu Mansur el-Ba\u011fd\u00e2d\u00ee, Us\u00fblu\u2019d-D\u00een<\/em>, s. 120 D. K\u00fct\u00fcbi\u2019l- \u0130lmiyye Beyrut-L\u00fcbnan 1423 B.1<\/span><\/p>\n

      [44]<\/a> \u00c7\u00fcnk\u00fc onlar \u201cAllah\u2019\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcnceye kadar sana asla inanmayaca\u011f\u0131z\u201d demi\u015flerdi. Bkz. Bakara 55<\/span><\/p>\n

      [45]<\/a> Araf 138<\/span><\/p>\n

      [46]<\/a> A\u2019raf 143<\/span><\/p>\n

      [47]<\/a> Bakara 95<\/span><\/p>\n

      [48]<\/a>\u00a0Zuhruf 77<\/span><\/p>\n

      [49]<\/a> Ebu Bekir es-S\u00e2b\u00fbn\u00ee, el-Bidaye f\u00ee Us\u00fbli\u2019d-D\u00een<\/em>,s.76 Daru\u2019l Maarif, M\u0131s\u0131r 1969<\/span><\/p>\n

      [50]<\/a> Keza Nureddin es-Sabuni, bu duruma misal olarak Meryem (Aleyhesselam)\u2019\u0131n kavmine \u201cBu g\u00fcn kimseyle konu\u015fmayaca\u011f\u0131m \u2013Meryem 26- s\u00f6z\u00fcn\u00fc delil getirir. \u00c7\u00fcnk\u00fc orada \u201clen\u201d ile bu g\u00fcn kayd\u0131n\u0131n toplanmas\u0131 s\u00f6z konusudur. \u015eayet iddia edildi\u011fi gibi \u201clen\u201d ebedilik ifade etseydi \u015fu kelamda tenakuz olmas\u0131 laz\u0131m gelirdi.- es-Sabuni a.y.-<\/span><\/p>\n

      [51]<\/a> Buhari, Kitabu\u2019l-Ezan, BabuTesviyeti\u2019s-Sufuf\u0130nde\u2019l \u0130kame ve Ba\u2019deha, No: 718<\/span><\/p>\n

      [52]<\/a> \u0130bn Ebi \u015eerif. a.g.e<\/em>. s. 41<\/span><\/p>\n

      [53]<\/a> \u0130bn Ebi \u015eerif, a.g.e<\/em>., s. 42<\/span><\/p>\n

      [54]<\/a> Zira \u201cel-\u0130nk\u00e2r Y\u00fbcibu\u2019l-Hirm\u00e2n\u201d- \u0130nk\u00e2r etmek mahrumiyeti gerektirir\u201d s\u00f6z\u00fc me\u015fhurdur.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

      Do\u011frunun yanl\u0131\u015ftan, isabetin hatadan ayr\u0131lmas\u0131nda akl\u0131 mutlak manada mizan olarak telakki edenlerin, fikir harman\u0131nda herc\u00fcmerc ettikleri bir meseledir Ru\u2019yetullah meselesi\u2026 Taban\u0131n d\u00fczg\u00fcn olmamas\u0131 durumunda sath\u0131n d\u00fczg\u00fcn olamayaca\u011f\u0131 \u015feklindeki kaziyye-i m\u00fcsellemeye g\u00f6re, mezheplerinin us\u00fbl\u00fc olarak benimsedikleri akl\u0131 naklin \u00f6n\u00fcne ge\u00e7irme[1] gibi bir vartaya d\u00fc\u015fenler asla akide sahas\u0131nda do\u011fruyu bulamayacak ve en do\u011fru olan\u0131n en yanl\u0131\u015f nas\u0131l […]<\/p>\n","protected":false},"author":3,"featured_media":511,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[14,3],"tags":[58,62,63,566],"class_list":{"0":"post-509","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-akaid-kelam","8":"category-makaleler","9":"tag-allah-gorulur-mu","10":"tag-allahin-gorulmesi","11":"tag-allahi-gormek","12":"tag-ruyetullah"},"yoast_head":"\nKabul Edenler ve Etmeyenler A\u00e7\u0131s\u0131ndan Ru'yetullah Meselesi - 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