{"id":16692,"date":"2024-12-26T02:27:55","date_gmt":"2024-12-25T23:27:55","guid":{"rendered":"https:\/\/korpekalemler.net\/?p=16692"},"modified":"2025-01-03T00:35:35","modified_gmt":"2025-01-02T21:35:35","slug":"olmak-veya-gorunmek","status":"publish","type":"post","link":"https:\/\/korpekalemler.net\/index.php\/2024\/12\/26\/olmak-veya-gorunmek\/","title":{"rendered":"Olmak veya G\u00f6r\u00fcnmek"},"content":{"rendered":"

\u201cBiz \u00fc\u00e7 \u015feyi kaybettik -ki kaybetmeyenleri \u00e7evremde tek-t\u00fck g\u00f6r\u00fcyorum-:<\/em><\/p>\n

1. \u00a0G\u00fczel y\u00fczlerden iffeti, 2. G\u00fczel s\u00f6zlerden diyaneti, 3. Dostluklardan sadakati kaybettik<\/em>.\u201d<\/p>\n

 <\/p>\n

Hicr\u00ee \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131l\u0131n ahv\u00e2linden haber veren Yahya b. Mu\u00e2z er-R\u00e2z\u00ee\u2019nin (\u00f6.258\/872) h\u00e2len ge\u00e7erlili\u011fini s\u00fcrd\u00fcren bu s\u00f6z\u00fc, 11 as\u0131r \u00f6nce kendi devrindeki sadakatsiz dostluklardan, diyanetsiz g\u00fczel s\u00f6zlerden ve iffetsiz g\u00fczel y\u00fczlerden dert yanmas\u0131yla, k\u0131saca ikiy\u00fczl\u00fcl\u00fcklerden yak\u0131nmas\u0131 itibariyle z\u00e2hirde \u201cg\u00f6r\u00fcnen\u201d ile b\u00e2t\u0131nda \u201colunan\u201d aras\u0131ndaki derin ve geni\u015f u\u00e7urumu rapor ediyor. Y\u00fcz\u00fc g\u00fczel g\u00f6r\u00fcn\u00fcyor ama iffetsiz. Hay\u0131rl\u0131-hikmetli s\u00f6zler s\u00f6yl\u00fcyor ama dini zay\u0131f. Dost duru\u015flu ama vefas\u0131z. G\u00fczel y\u00fczlerden haya, manal\u0131 s\u00f6zlerden din\u00ee maya ve dostlardan vefa u\u00e7up gidince, art\u0131k ne geriye kalan c\u00e2zip g\u00fczelli\u011fin, ne hikmetli s\u00f6zlerin, ne de g\u00f6steri\u015fli dostlu\u011fun hi\u00e7bir asl \u00fc astar\u0131, kadr \u00fc k\u0131ymeti kalm\u0131yor. Bu durumda ikiy\u00fczl\u00fcl\u00fckten kurtulup iyi veya k\u00f6t\u00fc birli\u011fe gidebilmek i\u00e7in iki yol g\u00f6r\u00fcn\u00fcyor; ya y\u00fcz\u00fc \u00e7irkinle\u015ftirip \u00f6z\u00fcn hayas\u0131zl\u0131\u011f\u0131na ayna yapmak; g\u00fczel s\u00f6zleri azalt\u0131p zay\u0131f din\u00ee ba\u011fla \u00f6rt\u00fc\u015ft\u00fcrmek ve vefas\u0131zl\u0131\u011f\u0131 \u00e2\u015fikare k\u0131larak dostluk g\u00f6sterisinden kurtulmak gerekiyor -ki istenilen bu de\u011fildir-.. ya da y\u00fcz\u00fcn g\u00fczelli\u011fine iffetin let\u00e2fetini ilave etmek, manal\u0131 s\u00f6zlere din\u00ee \u00f6z\u00fc maya \u00e7almak ve dostluklar\u0131 vefa ile ger\u00e7ek k\u0131lmak icap ediyor -ki istenilen budur-. Yahya b. Mu\u00e2z, y\u00fczde, s\u00f6zde ve \u00f6zde ikilikten kurtulup \u00f6z, s\u00f6z ve y\u00fcz birli\u011fine (tevhide) \u00e7a\u011f\u0131r\u0131yor.<\/p>\n

Tevh\u00eed, birlik demek, i\u00e7 ile d\u0131\u015f\u0131n birli\u011fi. Allah bir\u2019dir, kullar\u0131n\u0131 da birli\u011fe \u00e7a\u011f\u0131r\u0131yor, ikili\u011fi ve ikilemi reddediyor. \u201c\u00d6z\u00fc-s\u00f6z\u00fc bir insan\u201d derler \u00f6rf\u00fcm\u00fczde, i\u015fte \u00f6yle olmay\u0131 emrediyor. D\u0131\u015f \u201cg\u00f6r\u00fcnen\u201ddir, i\u00e7 \u201colunan\u201d. \u0130ki y\u00fczl\u00fc olmak, m\u00fcnaf\u0131kl\u0131kt\u0131r. Nifak \u00fczere \u00f6lmemek i\u00e7in hemen \u00e2cilen iki y\u00fczden birini terketmek laz\u0131m. Tabii ki menfi y\u00fcz\u00fc terkedip m\u00fcsbet olan\u0131 tercih etmektir as\u0131l olan. \u201c\u0130\u00e7i-d\u0131\u015f\u0131 ayn\u0131 olmak\u201d hedefindeyiz ve de\u011filsek bile olmal\u0131y\u0131z. Maalesef bir de \u201ci\u00e7i-d\u0131\u015f\u0131 bir g\u00f6r\u00fcnen\u201dler vard\u0131r ki, gizli nifak\u0131n bu mertebesini sahibi bile farkedemez, t\u0131pk\u0131 zifiri karanl\u0131k bir gecede, siyah bir ta\u015f\u0131n \u00fcst\u00fcnde y\u00fcr\u00fcyen siyah kar\u0131ncan\u0131n izleri gibi, gizli \u015firk gibi. E\u00e2zenallah\u00fc minn\u00ee ve minn\u00e2\u2026 Bu kimselerin hayr u hasenattaki azm \u00fc gayretleriyle b\u00fcy\u00fck bir ihtimalle ihlasa nail olacaklar\u0131 ve saadet-i d\u00e2reyne ula\u015facaklar\u0131 umulur.<\/p>\n

Genel manada m\u00fc\u2019min g\u00f6r\u00fcnen kafirlik demek olan nifak\/m\u00fcnaf\u0131kl\u0131k da iki y\u00fczl\u00fcl\u00fck\u00fcr ve hakk\u0131nda \u00e7ok a\u011f\u0131r \u00e2yetler ve hadisler v\u00e2rid olmu\u015ftur. Bir de m\u00fc\u2019minlerin amel\u00ee nifaklar\u0131 (iki y\u00fczl\u00fcl\u00fckleri) vard\u0131r ki, Allah\u2019\u0131n Hab\u00eebi \ufdfa onlar\u0131 da Allah\u2019\u0131n en sevmedi\u011fi, en \u00e7ok bu\u011fzetti\u011fi haller ve ameller olarak beyan buyurmu\u015ftur: \u201cAllah’\u0131n kullar\u0131ndan en sevmedi\u011fi ki\u015fi, giyini\u015fi amelinden daha k\u0131ymetli olan bir kimsedir ki, onun elbiseleri Peygamberlerin elbiseleri gibidir, amelleri ise cebbarlar\u0131n ameli gibidir.<\/em>\u201d (G\u00fcm\u00fc\u015fh\u00e2nev\u00ee, R\u00e2m\u00fbz\u00fc\u2019l-Eh\u00e2d\u00ees,<\/em> -\u00c2i\u015fe r.anha\u2019dan-). \u201cK\u0131yamet g\u00fcn\u00fcnde Allah’\u0131n mahlukat\u0131 i\u00e7inden en \u00e7ok bu\u011fz etti\u011fi kimseler \u015funlard\u0131r: yalanc\u0131lar, kibirliler ve din karde\u015flerine kar\u015f\u0131 kalblerinde (gizli) kin besledikleri halde, onlarla bulu\u015ftuklar\u0131nda kendilerine (zahiren) iyi muamele yapanlar. Bir de Allah ve Resul\u00fc\u2019ne \u00e7a\u011fr\u0131ld\u0131klar\u0131 zaman yava\u015f davranan, fakat \u015feytan ve onun emrine \u00e7a\u011fr\u0131ld\u0131klar\u0131nda ise s\u00fcratle hareket edenlerdir<\/em>.\u201d (G\u00fcm\u00fc\u015fh\u00e2nev\u00ee, R\u00e2m\u00fbz\u00fc\u2019l-Eh\u00e2d\u00ees,<\/em> -Vazin \u0130bni Ata\u2019dan r.a.\u2019dan-).<\/p>\n

Kur\u2019an ve S\u00fcnnet\u2019te m\u00fcnaf\u0131klarla alakal\u0131 ayet ve hadislerdeki ilah\u00ee ve nebev\u00ee de\u011ferlendirmelere bak\u0131ld\u0131\u011f\u0131 zaman a\u00e7\u0131k\u00e7a anla\u015f\u0131lan ger\u00e7ek \u015fudur ki: \u0130nsan\u0131n asl\u00ee\/z\u00e2t\u00ee de\u011feri \u201coldu\u011fu\u201ddur; liz\u00e2tih\u00ee de\u011feri ise \u201cg\u00f6r\u00fcnd\u00fc\u011f\u00fc\u201dd\u00fcr. E\u011fer lizatih\u00ee g\u00f6r\u00fcnt\u00fc, Allah i\u00e7in ise ihlas\u0131 nisbetinde hakikate ink\u0131lab eder; en az\u0131ndan o g\u00f6r\u00fcnt\u00fc dua makam\u0131na ula\u015f\u0131p sahibini g\u00f6r\u00fcnd\u00fc\u011f\u00fc hal \u00fczere kabul buyurmas\u0131 Allah\u2019tan \u00fcmit edilir. \u015eayet lizatih\u00ee g\u00f6r\u00fcnt\u00fc, masiva i\u00e7in ise sahibi de nifak damgas\u0131n\u0131 yer, d\u0131\u015f\u0131 m\u00fcsl\u00fcman i\u00e7i imans\u0131zlar z\u00fcmresine dahil edilir. Her ne kadar m\u00fc\u2019min olsa da iman zaafiyetlerinden \u00f6t\u00fcr\u00fc amelde nifaka d\u00fc\u015fen niceleri de vard\u0131r ki, e\u011fer irade-i c\u00fcz\u2019iyelerini kullanarak imanlar\u0131n\u0131 salih amelleriyle g\u00fc\u00e7lendirmezler ise, f\u00e2sit amelleriyle imanlar\u0131n\u0131 zay\u0131flata zay\u0131flata birg\u00fcn o tek inan\u00e7 \u00e7ekirde\u011fini de kaybedebilirler. Her bir g\u00fcnahta k\u00fcfre giden bir yol vard\u0131r tespitine olmaz olas\u0131 bir \u00f6rnek olabilirler, maazallah\u2026<\/p>\n

\u201cOlma\u201d ufkuna uzaktan uza\u011fa hayal kurmak da bir duad\u0131r. B\u00f6yle bir dua g\u00f6r\u00fcnt\u00fcy\u00fc oldurur, olgunla\u015ft\u0131r\u0131r. Daim dua varsa, daim umut var demektir. \u201cG\u00f6r\u00fcnt\u00fc\u201d mutlak anlamda k\u00f6t\u00fc de\u011fildir. Zev\u00e2hirini d\u00fczeltemeyen, bev\u00e2t\u0131n\u0131n\u0131 hi\u00e7 d\u00fczeltemez. G\u00f6r\u00fcnendeki tasarruf g\u00f6r\u00fcnmeyen \u00fczerindeki tasarruftan daha kolayd\u0131r, fizikteki bir de\u011fi\u015fiklik, metafizikteki bir de\u011fi\u015fiklikten daha rahatt\u0131r \u00e7\u00fcnk\u00fc. Esasen en b\u00fcy\u00fck ink\u0131laplar ve ihtilaller Mukallib\u00fc\u2019l-kul\u00fbbun elinde s\u00fcrekli tekallub edip duran kalplerde ger\u00e7ekle\u015fir. Bin\u00e2enaleyh \u201cg\u00f6r\u00fcnt\u00fc\u201dy\u00fc d\u00fczeltebilmek, \u201colma\u201d yolunda kat\u2019 edilmi\u015f b\u00fcy\u00fck bir ilerlemedir, adeta yar\u0131 yoldaki konaklama yerine ula\u015fm\u0131\u015fl\u0131\u011f\u0131 g\u00f6sterir.<\/p>\n

En k\u00f6t\u00fc insan k\u00f6t\u00fcl\u00fc\u011f\u00fc a\u00e7\u0131k\u00e7a i\u015fleyendir, hayas\u0131ndan dolay\u0131 gizli i\u015fleyene gelince o di\u011ferinden birka\u00e7 mertebe \u00fcsttedir. Vak\u0131a insanlardan utand\u0131\u011f\u0131ndan dolay\u0131 alen\u00ee g\u00fcnahlardan ka\u00e7\u0131nmak de\u011fildir as\u0131l olan, Allah\u2019tan haya etmek laz\u0131m; o ki Hayiy\u2019dir, mahlukattaki haya duygusu da o s\u0131fat-\u0131 s\u00fcbh\u00e2niyenin bir tecellisinden ibarettir. Fakat \u201c\u0130nsanlardan utanmayan, Allah\u2019tan da utanmaz\u201d bey\u00e2n-\u0131 nebev\u00eesince insanlardan dahi haya etmez hale gelen ki\u015finin ak\u0131beti b\u00fcsb\u00fct\u00fcn Allah\u2019a kalm\u0131\u015f demektir. Bu y\u00fczden, \u00e7evreden ay\u0131planma ve d\u0131\u015flanma korkusuyla kar\u0131\u015f\u0131k da olsa utanma hissi varsa, o insan\u0131n birg\u00fcn Allah\u2019tan da lay\u0131k\u0131nca utan\u0131p gizlice i\u015fledi\u011fi g\u00fcnahlar\u0131 terketmesi kuvvetle muhtemeldir, muhayyeldir, muntazard\u0131r… Yalan \u00f6zl\u00fc modern \u00e7a\u011flar\u0131n\u0131n \u015fu \u00e7ok y\u00fczl\u00fc g\u00f6r\u00fcnt\u00fclerine bak\u0131nca gayr-i ihtiyar\u00ee do\u011fuveriyor insan g\u00f6nl\u00fcne \u00f6telere uf\u00fbl \u00f6zlemi. Diyorsunuz ki: G\u00fczeller iffetsiz, s\u00f6zler diyanetsiz ve dostlar sadakatsiz ise \u015fayet, yerin alt\u0131n\u0131n \u00fcst\u00fcnden hay\u0131rl\u0131 oldu\u011fu zaman dilimi gelmi\u015f demektir… Ne var ki gene de yerin \u00fcst\u00fcnde tevhid \u00fczere y\u00fcr\u00fcyen hakikatli ve insaniyetli insan g\u00fczelleri var ve bu ata tohumlar\u0131 ile insanl\u0131k yeniden filizlenecek, dirilecek, \u00e7o\u011falacak ve yery\u00fcz\u00fcn\u00fc dolduracakt\u0131r diye inan\u0131yoruz.<\/p>\n

\u0130kiy\u00fczl\u00fcl\u00fckten dert yananlar sadece M\u00fcsl\u00fcmanlar de\u011fil. “G\u00f6r\u00fcnd\u00fckleri gibi olmal\u0131d\u0131r insanlar. E\u011fer de\u011fillerse, hi\u00e7 g\u00f6r\u00fcnmesinler daha iyi<\/em>.” demi\u015f mesela \u0130ngiliz William Shakespeare (1564-1616). E\u011fer insanlar\u0131n g\u00f6r\u00fcnd\u00fckleri, olduklar\u0131ndan daha iyi ise, bu s\u00f6z do\u011fru: Evet insanlar, g\u00f6r\u00fcnd\u00fckleri gibi iyi olmal\u0131d\u0131rlar. E\u011fer olduklar\u0131, g\u00f6r\u00fcnd\u00fcklerinden daha iyi ise, s\u00f6z\u00fcn do\u011frulu\u011fu tart\u0131\u015fmal\u0131 olur. Veya g\u00f6r\u00fcnd\u00fckleri, olduklar\u0131ndan daha k\u00f6t\u00fc ise, olduklar\u0131 gibi g\u00f6r\u00fcnmeleri ehven-i \u015fer olur. Olduklar\u0131, g\u00f6r\u00fcnd\u00fcklerinden daha k\u00f6t\u00fc ise, bu durumda da g\u00f6r\u00fcnd\u00fckleri gibi kalsalar haklar\u0131nda daha ehven-i \u015fer olur. Elbette ki insan bilkuvve ne kadar iyi olursa olsun, oldu\u011funu bilfiile tam d\u00f6kemez ve fiiliyata ge\u00e7irdi\u011fini de herkese g\u00f6steremez, hem buna g\u00fcc\u00fc yetmez, hem de yetti\u011finde bazen ketmetmek daha efdal bir davran\u0131\u015f olur. O sebepledir ki hakiki f\u00e2z\u0131l kimseler, izhar ettikleri faziletlerden \u00e7ok daha fazlas\u0131n\u0131 kendilerinde sakl\u0131 tutarlar, g\u00f6steriye, g\u00f6steri\u015fe ve fazilet-f\u00fcru\u015flu\u011fa tenezz\u00fcl etmezler.<\/p>\n

Shakespeare\u2019den as\u0131rlar \u00f6nce Konya\u2019m\u0131z\u0131n ufkundan do\u011fmu\u015f ve g\u00f6ky\u00fcz\u00fcne ad\u0131n\u0131 hikmet y\u0131ld\u0131zlar\u0131yla yazm\u0131\u015f olan sevgi g\u00fcne\u015fi, ved\u00fbdiyet sultan\u0131 Mevlana Celaleddin er-R\u00fbm\u00ee\u2019nin (1207-1273) verdi\u011fi \u00f6l\u00e7\u00fc ise \u015fu: \u201cYa oldu\u011fun gibi g\u00f6r\u00fcn, ya g\u00f6r\u00fcnd\u00fc\u011f\u00fcn gibi ol!\u201d<\/em> Gayet isabetli ve gerekli bir ir\u015fad. Akla gelen bu ilk ve ana mana gayet do\u011fru ve hakikatl\u0131. \u0130\u00e7 ile d\u0131\u015f\u0131n birli\u011fini, uyumunu ve b\u00fct\u00fcnle\u015fmesini sal\u0131k veriyor. Ne var ki her s\u00f6z gibi mukayyet olarak do\u011fru, mutlak olarak de\u011fil! \u00c7\u00fcnk\u00fc bu, olunan ile g\u00f6r\u00fcnen h\u00e2lin iyi mi k\u00f6t\u00fc m\u00fc oldu\u011fuyla ilgilidir. \u0130yi oldu\u011fu halde k\u00f6t\u00fc g\u00f6r\u00fcnen veya k\u00f6t\u00fc oldu\u011fu halde iyi g\u00f6r\u00fcnenler vard\u0131r. \u0130yi oldu\u011fu halde k\u00f6t\u00fc g\u00f6r\u00fcnenlere \u2018oldu\u011fun gibi g\u00f6r\u00fcn\u2019 denir, k\u00f6t\u00fc oldu\u011fu halde iyi g\u00f6r\u00fcnenlere de \u2018g\u00f6\u00fcnd\u00fc\u011f\u00fcn gibi ol\u2019 denir. \u201cK\u00f6t\u00fc biri oldu\u011fu halde iyi g\u00f6r\u00fcnen birisi\u201dnin oldu\u011fu gibi k\u00f6t\u00fc g\u00f6r\u00fcnmesi, onu b\u00fcsb\u00fct\u00fcn k\u00f6t\u00fcl\u00fc\u011fe teslim edecek, tam ifsat edecek ve elinden \u0131slah olma ve iyi insan olarak bilinme imkan\u0131n\u0131 alacakt\u0131r. Yahut k\u00f6t\u00fc g\u00f6r\u00fcnd\u00fc\u011f\u00fc halde, asl\u0131nda iyi olan birisine \u2018g\u00f6r\u00fcnd\u00fc\u011f\u00fcn gibi k\u00f6t\u00fc ol\u2019 denilmesi de hikmet-i ir\u015fada ve \u0131slaha z\u0131t olacakt\u0131r. E\u011fer ki\u015finin \u201coldu\u011fu k\u00f6t\u00fc, g\u00f6r\u00fcnd\u00fc\u011f\u00fc iyi\u201d ise, bu ki\u015fiye \u201coldu\u011fun k\u00f6t\u00fc, o halde k\u00f6t\u00fc g\u00f6r\u00fcn\u201d denilemez. Mevlana\u2019n\u0131n s\u00f6z\u00fc ancak b\u00f6ylesi takyitlerle mutlak do\u011frulu\u011fa ula\u015fabilir veya yak\u0131nla\u015fabilir.<\/p>\n

\nBen de \u015fahsen edep ve nezaket s\u0131n\u0131rlar\u0131m d\u00e2hilinde kalarak, biraz da cehaletimden cesaret alarak, vicdan\u0131mdan y\u00fckseldi\u011fini sand\u0131\u011f\u0131m bir hakikat serzeni\u015fini ve hakkaniyet sesleni\u015fini kaydetmek mecburiyetinde kal\u0131yorum, mahcubiyetle aff\u0131m\u0131 talep ederek diyorum ki:<\/p>\n

Bence insan bazen oldu\u011fu gibi g\u00f6r\u00fcnmeli, bazen de g\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi olmal\u0131. Hangisinde daha iyiyse, ona yana\u015fmal\u0131, di\u011ferinden uzakla\u015fmal\u0131; i\u00e7-d\u0131\u015f birli\u011fine ula\u015fmaya \u00e7al\u0131\u015fmal\u0131.. ama bu d\u00fcnya z\u00e2hir-b\u00e2t\u0131n d\u00fcnyas\u0131, bu d\u00fcnya kesret d\u00fcnyas\u0131, hi\u00e7bir zaman mutlak manada tam birlik olamayacakt\u0131r; hep bir \u2018ikilik\u2019, hep bir farkl\u0131l\u0131k bulunacakt\u0131r. \u0130nsan, hi\u00e7bir zaman, oldu\u011fu kadar iyi ve oldu\u011fu kadar k\u00f6t\u00fc g\u00f6r\u00fcnemeyecektir. \u00c7\u00fcnk\u00fc insan\u0131n iyilik veya k\u00f6t\u00fcl\u00fck potansiyelinin y\u00fczde y\u00fcz aktifle\u015fip g\u00f6r\u00fcnebilece\u011fi kadar zuhur etmesine d\u00fcnya \u015fartlar\u0131 elveri\u015fli de\u011fildir; ikisini de s\u0131n\u0131rlayan engeller vard\u0131r.<\/p>\n

E\u011fer Mevlana\u2019n\u0131n dedi\u011fi \u00fczere, baz\u0131lar\u0131m\u0131z itibariyle \u201coldu\u011fumuz gibi g\u00f6r\u00fcnsek\u201d, acaba i\u00e7imiz d\u0131\u015f\u0131m\u0131za nas\u0131l yans\u0131rd\u0131? Nefis d\u00fcnyam\u0131zdan d\u0131\u015fa yans\u0131yacak g\u00fcnah \u00e7\u00f6pl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda ka\u00e7 ki\u015fi kal\u0131rd\u0131 acaba etraf\u0131m\u0131zda, onun uf\u00fbnetinden ka\u00e7mayan, bilemiyorum. \u2018Ya da g\u00f6r\u00fcnd\u00fc\u011f\u00fcn gibi ol\u2019, diyor. Yine bir k\u0131sm\u0131m\u0131z itibariyle \u015fayet g\u00f6r\u00fcnd\u00fc\u011f\u00fcm\u00fcz gibi olsak, yani zahirde g\u00f6z\u00fckt\u00fc\u011f\u00fc \u015fekliyle k\u00fcf\u00fcr hal ve ef\u2019\u00e2lini hat\u0131rlatan baz\u0131 g\u00fcnahlar, i\u00e7imizi de tamamen k\u00fcf\u00fcr zulmetiyle karartm\u0131\u015f olsa, ne kadar iman kal\u0131rd\u0131, ne \u00f6l\u00e7\u00fcde vicdan, \u00f6yle de\u011fil mi? Bizim ekser\u00ee halimiz, kalbi imanl\u0131, kal\u0131b\u0131 \u00e7amurlu bir kulun durumu. Mevlana \u201cYa g\u00f6r\u00fcnd\u00fc\u011f\u00fcn gibi ol, ya da oldu\u011fun gibi g\u00f6r\u00fcn!\u201d diyor. Mingayri haddin ben de:<\/p>\n

\u201cEy insan! \u0130yi oldu\u011fun hususta oldu\u011fun gibi g\u00f6r\u00fcn, iyi g\u00f6r\u00fcnd\u00fc\u011f\u00fcn konuda da g\u00f6r\u00fcnd\u00fc\u011f\u00fcn gibi ol. Ne kadar iyi veya ne denli k\u00f6t\u00fc g\u00f6r\u00fcn\u00fcrsen g\u00f6r\u00fcn, oldu\u011fun kadars\u0131n, g\u00f6r\u00fcnd\u00fc\u011f\u00fcn kadar de\u011fil. Olmak, as\u0131l oland\u0131r. Sen oldu\u011funsun, g\u00f6r\u00fcnd\u00fc\u011f\u00fcn de\u011fil. Olman gereken gibi ol ve olmaya \u00e7al\u0131\u015f ki g\u00f6nl\u00fcn gibi g\u00f6r\u00fcnt\u00fcn de olsun ve olgunla\u015fs\u0131n.\u201d diyorum, n\u00e2\u00e7iz\u00e2ne, \u00e2ciz\u00e2ne, fak\u00eer\u00e2ne, gar\u00eeb\u00e2ne, samim\u00e2ne ve belki de riy\u00e2k\u00e2r\u00e2ne. Aksi takdirde g\u00f6r\u00fcnen ile olunan aras\u0131ndaki u\u00e7urum insana ikilem ya\u015fat\u0131r; ikilemler aras\u0131nda gel-git ya\u015fayan ki\u015filer de, bir gaflet \u00e2n\u0131na denk gelip u\u00e7uruma d\u00fc\u015febilirler; veya ecel onlar gaflette iken gelebilir, o h\u00e2l-i nifak \u00fczereyken emaneti al\u0131p gidebilir.<\/p>\n

[Ve buraya gelecekten ge\u00e7mi\u015fe bir girdi yapal\u0131m: Olmak ile g\u00f6r\u00fcnmek aras\u0131ndaki fark, b\u00e2t\u0131n ile z\u00e2hir aras\u0131ndaki farkt\u0131r. \u0130nsandan s\u00e2d\u0131r olan b\u00fct\u00fcn fiiller gibi bu fark da yine Allah\u2019a, iki y\u00fcce ad\u0131na dayanmaktad\u0131r. Allah\u2019\u0131n ez-Z\u00e2hir ile el-B\u00e2t\u0131n isimleri aras\u0131nda olgusal ve g\u00f6r\u00fcnt\u00fcsel farklar bulunabilir ve bu, biraz da bakan g\u00f6z\u00fcn z\u00e2hire mi, yoksa b\u00e2t\u0131na m\u0131, ya da her ikisine birden mi bakabildi\u011fiyle alakal\u0131d\u0131r. Tek birine bakan, \u015f\u00fcphesiz ki g\u00f6r\u00fcn\u00fc\u015fte baz\u0131 farklara ve hatta \u00e7eli\u015fki gibi g\u00f6r\u00fcnen \u015feylere rastlayabilir. Bu tamamen bakan g\u00f6z\u00fcn istidad\u0131yla alakal\u0131d\u0131r.<\/p>\n

Halbuki Allah\u2019\u0131n ez-Z\u00e2hir ismiyle el-B\u00e2t\u0131n isminin hakikatte hi\u00e7bir fark\u0131 yoktur, sadece ayn\u0131 hakikati s\u00fbrete\/\u015fehadete veya s\u00eerete\/b\u00e2t\u0131na y\u00f6nelik farkl\u0131 malzemelerle g\u00f6sterme \u00e2yinedarl\u0131\u011f\u0131 s\u00f6zkonusudur. el-B\u00e2t\u0131n i\u00e7 mimar, ez-Z\u00e2hir d\u0131\u015f mimard\u0131r ve birbirine uyumlu \u00e7al\u0131\u015f\u0131rlar, eserleri de d\u0131\u015ftan farkl\u0131 olsa da i\u00e7ten e\u015fle\u015firler. Bu i\u00e7-d\u0131\u015f fark\u0131 Allah\u2019\u0131n ef\u2019\u00e2linde s\u00fbr\u00ee iken, insan\u0131n ef\u2019\u00e2linde ise s\u00fbr\u00ee oldu\u011fu kadar s\u00eer\u00ee\/hakik\u00ee de olabilir. Hakiki oldu\u011funda ise, ikiye ayr\u0131l\u0131r; niyetli \u00e7eli\u015fki nifak (iki y\u00fczl\u00fcl\u00fck), niyetsiz \u00e7eli\u015fki ise f\u0131sk (haktan sapma) ismini al\u0131r. Niyeti iyi, ameli k\u00f6t\u00fc insan, g\u00fcnahk\u00e2rd\u0131r; ama e\u011fer g\u00fcnaha berdevam olursa belki zamanla amel\u00ee nifaka da d\u00fc\u015febilir.. amel\u00ee nifakta \u0131srar ederse, itidak\u00ee nifaka ve nihayet k\u00fcfre d\u00fc\u015fme ihtimali de vard\u0131r. \u0130nsan, s\u00eeretindeki g\u00fczelli\u011fi suretine ve fiillerine yans\u0131tt\u0131\u011f\u0131 ve g\u00f6sterebildi\u011fi \u00f6l\u00e7\u00fcde g\u00fczelle\u015fir. -07 Eyl\u00fcl 2010 Sal\u0131, Libadiye \/ \u0130stanbul-].<\/p>\n

Olmak, evet, ama nas\u0131l olmak? \u0130\u00e7i-d\u0131\u015f\u0131 bir olmak! “Sizden biri i\u00e7iyle d\u0131\u015f\u0131yla tam M\u00fcsl\u00fcman olursa, yapt\u0131\u011f\u0131 herbir hay\u0131r en az on mislinden, yedi y\u00fcz misline kadar sevab\u0131yla yaz\u0131l\u0131r. \u0130\u015fledi\u011fi her bir g\u00fcnah da sadece misliyle yaz\u0131l\u0131r. Bu hal, Allah’a kavu\u015funcaya kadar b\u00f6yle devam eder<\/em>.” [Buhari, \u0130man 31; M\u00fcslim, \u0130man 205] buyuran Cenab-\u0131 Peygamber\u2019in sa\u00e7lar\u0131n\u0131 a\u011fartan Hud suresinin i\u00e7imizi a\u011fartacak olan \u00e2yet-i kerimesi, Kur\u2019an\u2019\u0131n en a\u011f\u0131r emr-i ilah\u00eesi:<\/p>\n

\u0641\u064e\u0627\u0633\u0652\u062a\u064e\u0642\u0650\u0645\u0652 \u0643\u064e\u0645\u064e\u0627 \u0623\u064f\u0645\u0650\u0631\u0652\u062a\u064e \u0648\u064e\u0645\u064e\u0646\u0652 \u062a\u064e\u0627\u0628\u064e \u0645\u064e\u0639\u064e\u0643\u064e \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u0637\u0652\u063a\u064e\u0648\u0652\u0627 \u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0628\u0650\u0645\u064e\u0627 \u062a\u064e\u0639\u0652\u0645\u064e\u0644\u064f\u0648\u0646\u064e \u0628\u064e\u0635\u0650\u064a\u0631<\/p>\n

\u201c\u00d6yleyse sen de ey Resul\u00fcm, sana nas\u0131l emredilmi\u015fse \u00f6yle dosdo\u011fru hareket et, beraberinde olup t\u00f6vbe edenler de dosdo\u011fru olsunlar. A\u015f\u0131r\u0131ya gitmeyin. \u00c7\u00fcnk\u00fc O, yapt\u0131\u011f\u0131n\u0131z her \u015feyi g\u00f6rmekte olup i\u015flerinizin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 da size verecektir.<\/em>\u201d [H\u00fbd 11\/112].<\/p>\n

Olmak! Evet, ama nas\u0131l olmak? Dosdo\u011fru olmak!<\/p>\n

\u0641\u064e\u0644\u0650\u0630\u0670\u0644\u0650\u0643\u064e\u00a0\u0641\u064e\u0627\u062f\u0652\u0639\u064f\u06da\u00a0\u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0642\u0650\u0645\u0652\u00a0\u0643\u064e\u0645\u064e\u0653\u0627\u00a0\u0627\u064f\u0645\u0650\u0631\u0652\u062a\u064e\u06da\u00a0\u0648\u064e\u0644\u064e\u0627\u00a0\u062a\u064e\u062a\u0651\u064e\u0628\u0650\u0639\u0652\u00a0\u0627\u064e\u0647\u0652\u0648\u064e\u0653\u0627\u0621\u064e\u0647\u064f\u0645\u0652\u06da<\/p>\n

\u201c\u0130\u015fte onun i\u00e7in sen (tevhide, birli\u011fe) davet et ve emrolundu\u011fun gibi dosdo\u011fru ol! Sak\u0131n onlar\u0131n keyiflerine uyma!<\/em>\u201d [\u015e\u00fbr\u00e2, 42\/15]. Hev\u00e2ya t\u00e2biilik, tevhide (birli\u011fe) z\u0131t hareket etmektir; ikili\u011fi ve iki y\u00fczl\u00fcl\u00fc\u011f\u00fc netice verir. \u00d6z\u00fc bozar, s\u00f6z\u00fc bozar, y\u00fcz\u00fc bozar. \u0130\u00e7-d\u0131\u015f birli\u011fi, tevhid s\u0131rr\u0131d\u0131r ve tevhidin s\u0131rr\u0131 ise istikamettedir. Demek ki ne\u2019ymi\u015f: \u201cYa oldu\u011fun gibi g\u00f6r\u00fcn, ya g\u00f6r\u00fcnd\u00fc\u011f\u00fcn gibi ol\u201d, ya da olman gerekti\u011fi gibi ol, g\u00f6r\u00fcnmen gerekti\u011fi gibi g\u00f6r\u00fcn!<\/p>\n

Selef-i s\u00e2lih\u00eenin b\u00fcy\u00fcklerinden istikamet ehli Yahya b. Muaz ne demi\u015fti: ‘Biz \u00fc\u00e7 \u015feyi kaybettik ve her ge\u00e7en g\u00fcn de kaybetmeye devam ediyoruz: Haramdan korunmakla (iffetle) beraber olan g\u00fczely\u00fczl\u00fcl\u00fc\u011f\u00fc, dine ba\u011fl\u0131l\u0131kla (diyanetle) beraber g\u00fczel s\u00f6zl\u00fcl\u00fc\u011f\u00fc, vefak\u00e2rl\u0131kla beraber olan g\u00fczel dostlu\u011fu\/arkada\u015fl\u0131\u011f\u0131 kaybettik. Art\u0131k (bu ikisine birden sahip olan) insanlar\u0131 pek g\u00f6rm\u00fcyoruz, ben de b\u00f6ylelerini \u00e7evremde nadiren g\u00f6r\u00fcyorum; onlar da herg\u00fcn eksiliyorlar.<\/em>\u201d Bu s\u00f6z\u00fc kaydeden \u0130mam Gazal\u00ee, devamla \u201cBen baz\u0131 kitaplarda bu s\u00f6z\u00fcn Haris el-Muhasib\u00ee’den (\u00f6.243\/857) hikaye edildi\u011fini de g\u00f6rd\u00fcm.\u201d diye yazm\u0131\u015ft\u0131r (Gazal\u00ee, \u0130hy\u00e2, c.2, s. 1635). Demek ki bu iki y\u00fczl\u00fcl\u00fc\u011f\u00fc sorun eden, b\u00fcy\u00fck bir \u2018insanl\u0131k sorunu\u2019 olarak g\u00f6ren ve \u00e7\u00f6z\u00fcm\u00fcne \u00e7al\u0131\u015fan \u00e7ok insan evlad\u0131 \u00e7\u0131km\u0131\u015f tarih boyunca. Kelama o s\u00f6zle besmele \u00e7ekmi\u015ftik, ayn\u0131 minv\u00e2l \u00fczere imr\u00e2r-\u0131 kelam edelim:<\/p>\n

Kur\u2019an\u2019\u0131n emretti\u011fi istikamet (dosdo\u011fru olma) ahlak\u0131, imana dayan\u0131r, iman\u0131n \u00e7ekirde\u011fi de s\u0131dkt\u0131r, do\u011fruluktur; k\u00fcfr\u00fcn tohumu ise kizbdir, yaland\u0131r, yalanc\u0131l\u0131kt\u0131r. \u0130\u00e7i \u00e7irkin olan\u0131n d\u0131\u015f g\u00fczelli\u011fi aldatan bir yalanc\u0131l\u0131kt\u0131r, g\u00f6zleri boyar, g\u00f6n\u00fcller \u00e7eler; ve sonu \u00e7irkefliktir. Ki\u015finin din\u00ee hayat\u0131na m\u00e2l olmam\u0131\u015f ve dindarl\u0131\u011f\u0131na sirayet etmemi\u015f \u015fekilde sarfetti\u011fi g\u00fczel s\u00f6zler, zahiren g\u00f6n\u00fclleri avlayan ve kand\u0131ran bo\u015f lak\u0131rt\u0131lard\u0131r. S\u0131dk k\u00f6k\u00fcnden sadakat de o do\u011frulu\u011fun bir yans\u0131mas\u0131d\u0131r, vefa ahlak\u0131d\u0131r. Vefas\u0131 olmayan dostluk, menfaat birlikteli\u011fidir; i\u015fi bitti\u011finde, alaca\u011f\u0131n\u0131 ald\u0131\u011f\u0131nda b\u0131rak\u0131r gider. Kald\u0131 ki \u00abEmaneti\/g\u00fcvenirli\u011fi olmayan\u0131n iman\u0131, ahdine vefas\u0131 olmayan\u0131n da dini yoktur.<\/em>\u00bb (Ahmed b. Hanbel, el-M\u00fcsned, 12155); \u0130bni Hibban, es-Sahih, 196). Din ise imana dayan\u0131r. Ve \u00abG\u00fczel ahit (s\u00f6z\u00fcnde iyi durmak), imandand\u0131r.<\/em>\u00bb (Beyhak\u00ee, \u015euabu\u2019l-\u0130man, 8536). O y\u00fczdendir ki Hakiki \u00abM\u00fc\u2019minler \u015fartlar\u0131na (verdikleri s\u00f6zlere) ba\u011fl\u0131d\u0131rlar.<\/em>\u00bb (\u0130bni Ebi \u015eeybe, 21427).<\/p>\n

Dostluk, yaz\u0131l\u0131 olmayan kalb\u00ee bir s\u00f6zle\u015fmedir, ruh\u00ee bir antla\u015fmad\u0131r, manev\u00ee bir ahidle\u015fmedir. Temelinde de dostuna g\u00f6n\u00fclden sevgi ve tam inanma vard\u0131r. Hakiki inananlar, \u00abs\u00f6z verdiklerinde s\u00f6zlerini yerine getirenlerdir.\u00bb (Bakara, 2\/117). \u00abOnlar emanet ve ahitlerine [s\u00f6zlerine] riayet ederler.\u00bb (Mearic, 32). \u00abEy iman edenler, akitlerinize vefa g\u00f6sterin.\u00bb\u00a0(Maide 1). \u00abAhitle\u015fti\u011finiz zaman Allah\u2019\u0131n ahdini yerine getirin.\u00bb (Nahl, 91). \u00abAhde vefa g\u00f6sterin, s\u00f6z\u00fcn\u00fczde durum; ku\u015fkusuz (insanlar) ahitten sorulacakt\u0131r.\u00bb (\u0130sra 34). \u00abHay\u0131r, kim ahdine vefa g\u00f6sterir ve takval\u0131 olursa, ku\u015fku yok ki Allah muttakileri sever.\u00bb\u00a0(Al-i \u0130mran, 76). Ahde vefa Allah ahlak\u0131d\u0131r. \u00abKim Allah\u2019tan daha iyi s\u00f6z\u00fcn\u00fc tutabilir?\u00bb (Tevbe, 111). Ve Allah, kendisi ad\u0131yla s\u00f6z verip de yerine getirmeyen ki\u015fiye k\u0131yamet g\u00fcn\u00fc bizzat kendisi has\u0131m olacakt\u0131r. (Buhar\u00ee, es-Sahih, 2227).<\/p>\n

\u00abBir topluluk ahdini bozdu\u011funda, Allah onlara d\u00fc\u015fmanlar\u0131n\u0131 musallat eder.<\/em>\u00bb (Taberan\u00ee, 10992; Deylem\u00ee, Firdevs, 2978). \u00c7a\u011f\u0131m\u0131zda d\u00fcnya m\u00fcsl\u00fcmanlar\u0131n ya\u015fad\u0131klar\u0131 zilletin sebeplerinden birisi de bu olsa gerektir. Nitekim tarihte Yahudiler de ahitlerini bozduklar\u0131 i\u00e7in l\u00e2netlenmi\u015flerdir (Bkz. M\u00e2ide, 13). K\u00e2fir ve m\u00fcnaf\u0131klar da yalan s\u00f6yleyip ahde vefa g\u00f6stermedikleri i\u00e7in k\u0131yamete kadar kalplerine nifak sokulmu\u015ftur (Bkz. Tevbe, 77). Hangi dinden olursa olsun, \u00abAllah, k\u0131yamet g\u00fcn\u00fc her \u011f\u00e2dir (hain, vefas\u0131z ki\u015fi) i\u00e7in bir sancak dikecek ve \u2018i\u015fte bu, falancan\u0131n gadridir (h\u0131yaneti, kalle\u015fli\u011fi, vefas\u0131zl\u0131\u011f\u0131d\u0131r)\u2019 diye ilan edilecektir.<\/em>\u00bb (Buhar\u00ee, es-Sah\u00eeh, 6178; M\u00fcslim, es-Sah\u00eeh, 1735).<\/p>\n

S\u00f6z\u00fcn \u00f6z\u00fc, \u00f6z\u00fcn s\u00f6z\u00fc: \u0130ster H\u00e2l\u0131k\u2019la, isterse halkla hakikat \u00f6zl\u00fc hak dostluklar kurabilmek ve \u0131ndallah hak dost<\/em>olabilmek i\u00e7in, b\u00e2t\u0131ndaki ve z\u00e2hirdeki g\u00fczellikleri e\u015fle\u015ftirip, e\u015fli de olsa \u00e7irkinlikleri ise \u00f6nce e\u015fsizle\u015ftirip sonra da yaln\u0131z kalan \u201ck\u00f6t\u00fc dul\u201du ait oldu\u011fu ademiyete geri g\u00f6ndererek.. tekvin\u00ee ve tenzil\u00ee \u00e2yetler \u00e7er\u00e7evesinde \u201colunmas\u0131 gerekti\u011fi gibi olmaya \u00e7al\u0131\u015fmak\u201d ve \u201colunan ile g\u00f6r\u00fcnen\u201d aras\u0131ndaki farklar\u0131 da f\u0131tr\u00ee kuvvelerin deste\u011finde ciddi ve samimi gayretlerle \u00e2z\u00e2m\u00ee \u00f6l\u00e7\u00fcde asgar\u00eeye indirip, geriye kalan farkl\u0131l\u0131klar\u0131 ise mahc\u00fbbiyet ve hasretin g\u00f6zya\u015flar\u0131yla paklanm\u0131\u015f \u201colma niyeti\u201dndeki dua kanatlar\u0131yla kapatmak icap ediyor san\u0131yorum, inan\u0131yorum, biliyorum, kanaat-i acizanemce, mingayri haddin\u2026<\/p>\n

Allah (cc) ve Rasul\u00fc \ufdfa b\u00fct\u00fcn i\u015flerde, olu\u015flarda ve davran\u0131\u015flarda \u2018\u00f6z\u00fc, s\u00f6z\u00fc, i\u015fi bir olma\u2019y\u0131, \u2018i\u00e7i-d\u0131\u015f\u0131 uyumlu\u2019 olmay\u0131 en y\u00fcksek insan\u00ee k\u0131vam h\u00e2li olarak tarif ve tavsif etmi\u015flerdir. Bu din\u00ee k\u00fclt\u00fcr\u00fcn s\u00f6yletti\u011fi hikmetli s\u00f6zlerden birisi, \u201c\u00c2yinesi i\u015fidir ki\u015finin, laf\u0131na bak\u0131lmaz.<\/em>\u201d olmu\u015ftur. \u0130\u015fiyle \u00f6rt\u00fc\u015fmeyen s\u00f6ze s\u00f6z de\u011fil, laf denir, l\u00e2f \u00fc g\u00fcz\u00e2f denir. \u00c7\u00fcnk\u00fc insanda bir \u00f6z\u00fc olan kelama s\u00f6z denir. \u0130nsanda \u00f6z\u00fc olmayan kelam sadece kuru bir laftan ibarettir. Ne yaz\u0131k ki, bin as\u0131r \u00f6nce oldu\u011fu gibi ve belki daha fazla bug\u00fcn de s\u00f6zler belki \u00e7ok g\u00fczel, ama s\u00f6zler s\u00f6z de\u011fil, \u00e7\u00fcnk\u00fc \u00f6zleri yok, yani s\u00f6yleyenlerde bir kar\u015f\u0131l\u0131\u011f\u0131 yok; s\u00f6z\u00fcn dil var, ama d\u00eeli\/kalbi yok. G\u00fczel s\u00f6zler kalpten de\u011fil, dilden \u00e7\u0131k\u0131yorlar ve o y\u00fczden de kalbe ula\u015fm\u0131yorlar; kula\u011f\u0131n birinden girip \u00f6b\u00fcr\u00fcnden \u00e7\u0131k\u0131yorlar.<\/p>\n

H\u00fcl\u00e2sa-i kelam, o kem\u00e2l \u015f\u00e2hikas\u0131n\u0131n hakikat g\u00fcne\u015fi, o g\u00fcl\u00fc\u015f\u00fcnde g\u00fcller a\u00e7an G\u00fcl Nebi\u2019nin \ufdfa: \u201cAllah\u0131m, s\u00fbretimi g\u00fczel yapt\u0131\u011f\u0131n gibi, ahl\u00e2k\u0131m\u0131 (s\u00eeretimi) de g\u00fczelle\u015ftir<\/em>.\u201d \u00a0(\u0130bn Hanbel, M\u00fcsned, I\/403) duas\u0131na tevess\u00fcl ile derg\u00e2h-\u0131 Cem\u00eel-i Z\u00fclcem\u00e2le ba\u015fvuruyoruz, b\u00e2b-\u0131 V\u00e2hid-i Ehad-i Ferd\u2019e ba\u015f koyuyoruz, y\u00fcz s\u00fcr\u00fcyoruz, \u00f6z\u00fcm\u00fcz\u00fc d\u00f6k\u00fcyoruz; s\u00fbret-s\u00eeret uyu\u015fmas\u0131, bulu\u015fmas\u0131 ve bir\u2019le\u015fmesi diliyoruz, dileniyoruz; o Habib-i Kibriy\u00e2\u2019n\u0131n ad\u0131yla, y\u00e2d\u0131yla, hat\u0131ras\u0131yla ve m\u00fcnacaat\u0131yla hitam-\u0131 misk ediyoruz.<\/p>\n

Musa Hub<\/p>\n

04 Eyl\u00fcl 2003 Per\u015fembe<\/p>\n

Tottenham \/ Londra \/ \u0130ngiltere<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cBiz \u00fc\u00e7 \u015feyi kaybettik -ki kaybetmeyenleri \u00e7evremde tek-t\u00fck g\u00f6r\u00fcyorum-: 1. \u00a0G\u00fczel y\u00fczlerden iffeti, 2. G\u00fczel s\u00f6zlerden diyaneti, 3. Dostluklardan sadakati kaybettik.\u201d   Hicr\u00ee \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131l\u0131n ahv\u00e2linden haber veren Yahya b. Mu\u00e2z er-R\u00e2z\u00ee\u2019nin (\u00f6.258\/872) h\u00e2len ge\u00e7erlili\u011fini s\u00fcrd\u00fcren bu s\u00f6z\u00fc, 11 as\u0131r \u00f6nce kendi devrindeki sadakatsiz dostluklardan, diyanetsiz g\u00fczel s\u00f6zlerden ve iffetsiz g\u00fczel y\u00fczlerden dert yanmas\u0131yla, k\u0131saca…<\/p>\n","protected":false},"author":1,"featured_media":16718,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"saved_in_kubio":false,"_mi_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"fifu_image_url":"","fifu_image_alt":"","_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[279,148,145,167],"tags":[],"class_list":["post-16692","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aralik-24","category-drmusahub","category-dusunce","category-ilim","category-279","category-148","category-145","category-167","description-off"],"aioseo_notices":[],"jetpack_featured_media_url":"https:\/\/korpekalemler.net\/wp-content\/uploads\/2024\/12\/81D39139-DE4C-4A1D-80F0-E1AE36CDF620.png","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/posts\/16692"}],"collection":[{"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/comments?post=16692"}],"version-history":[{"count":7,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/posts\/16692\/revisions"}],"predecessor-version":[{"id":16740,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/posts\/16692\/revisions\/16740"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/media\/16718"}],"wp:attachment":[{"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/media?parent=16692"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/categories?post=16692"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/korpekalemler.net\/index.php\/wp-json\/wp\/v2\/tags?post=16692"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}