{"id":55409,"date":"2021-10-26T21:51:09","date_gmt":"2021-10-26T18:51:09","guid":{"rendered":"https:\/\/www.bghaber.org\/bghaber\/?p=55409"},"modified":"2021-10-26T21:55:27","modified_gmt":"2021-10-26T18:55:27","slug":"imam-i-maturidi-ve-din-anlayisi","status":"publish","type":"post","link":"https:\/\/www.bghaber.org\/bghaber\/imam-i-maturidi-ve-din-anlayisi\/","title":{"rendered":"\u0130mam-\u0131 MATUR\u0130D\u0130 ve Din Anlay\u0131\u015f\u0131"},"content":{"rendered":"<p>Yazan:\u00a0Nevzat \u00d6ZT\u00dcRK, \u0130lahiyat\u00e7\u0131, E\u011fitimci Yazar<\/p>\n<p><strong>\u201cAllah\u00a0sizin\u00a0\u015feklinize (yani k\u0131l\u0131\u011f\u0131n\u0131za \u2013 k\u0131yafetinize) ve\u00a0mal\u00a0ve\u00a0m\u00fclk\u00fcn\u00fcze (yani zenginli\u011finize) bakmaz,\u00a0 iman\u0131n\u0131za\u00a0 ve\u00a0 eylemlerinize\u00a0 (amellerinize, davran\u0131\u015flar\u0131n\u0131za) bakar<\/strong>\u201d\u00a0Bu hadisten bir ki\u015finin dil, din, k\u00fclt\u00fcr, davran\u0131\u015f, ideal ve de\u011fer yarg\u0131lar\u0131\u2026 bak\u0131mlar\u0131ndan bir topluma benzemesi halinde de\u011fi\u015fik\u00a0kimlik\u00a0kazanaca\u011f\u0131 kastedilmektedir. Bu mant\u0131kla hareket edildi\u011fi zaman bir ki\u015finin, bir toplumun kimli\u011fini, birli\u011fini sa\u011flayan ve olu\u015fturan milli k\u00fclt\u00fcrd\u00fcr.<br \/>\n<strong>Bir toplumun k\u00fclt\u00fcr\u00fcn\u00fc olu\u015fturan ana \u00f6\u011felerin ba\u015f\u0131nda dil gelir ve onu din izler. Din toplumda davran\u0131\u015f birli\u011fini sa\u011flayan, toplumlar\u0131n varl\u0131klar\u0131n\u0131 ve kimliklerini ya\u015fatan bir fakt\u00f6rd\u00fcr.<\/strong><\/p>\n<p>Atalar\u0131m\u0131z\u0131n en eski din\u00ee inanc\u0131 dinler tarih\u00e7ilerine g\u00f6re <strong><em>\u201cG\u00f6k Tanr\u0131 merkezli, onun etraf\u0131nda \u015fekillenmi\u015f, tamamen kendine \u00f6zg\u00fc bir Monoteizmdir \u201d<\/em><\/strong> Bu husus Kuran-\u0131 Ker\u00eem\u2019de ge\u00e7en ve Hz. Peygamber\u2019den \u00f6nceki bir inanc\u0131n ad\u0131 olan Hanif\u00a0 Dini ile e\u015f anlaml\u0131 gibi g\u00f6r\u00fcnmektedir. En eski yaz\u0131l\u0131 belgelerden biri olan G\u00f6kt\u00fcrk Abidelerindeki Tanr\u0131 kavram\u0131na g\u00f6re atalar\u0131m\u0131z \u00f6ncesiz, sonras\u0131z, g\u00fc\u00e7l\u00fc, yarat\u0131c\u0131, hi\u00e7bir \u015feye benzemeyen, madde ve \u015fekil olmaktan uzak, koruyucu, ba\u011f\u0131\u015flay\u0131c\u0131\u2026 bir Tanr\u0131\u2019ya inanm\u0131\u015flar, herhangi bir put\u2019a ve resme tapmam\u0131\u015flard\u0131r.<\/p>\n<p><strong>Daha sonra atalar\u0131m\u0131z X. Y\u00fczy\u0131ldan ba\u015flamak \u00fczere \u0130sl\u00e2m dinini benimsemi\u015fler.<\/strong><br \/>\nT.S. Eliot\u2019in <em><strong>\u201cDinde\u00a0 meydana\u00a0 gelen\u00a0 de\u011fi\u015fiklik\u00a0 mutlaka\u00a0 k\u00fclt\u00fcrde\u00a0 de\u00a0 kendini\u00a0 g\u00f6sterir\u201d<\/strong><\/em> c\u00fcmlesindeki k\u00f6kl\u00fc de\u011fi\u015fim ve\u00a0T\u00fcrk\u00a0kimli\u011fini kaybetme gibi bir dejenerasyona atalar\u0131m\u0131z u\u011framam\u0131\u015flard\u0131r. Misyonersiz din olan \u0130sl\u00e2m Dini\u2019nde kendi k\u00fclt\u00fcr yap\u0131lar\u0131yla paralellikler, benzerlikler, \u00f6rt\u00fc\u015fen de\u011fer yarg\u0131lar\u0131 bularak varl\u0131klar\u0131n\u0131 ve kimliklerini kaybetmemi\u015flerdir.<br \/>\nBu dini, Alpler, Alp-erenler,\u00a0T\u00fcrk\u00e7e\u00a0konu\u015fan ve dinin cazibesini anlatan dervi\u015fler, \u015fairler atalar\u0131m\u0131za sevdirmi\u015fler. B\u00f6ylece atalar\u0131m\u0131z \u0130sl\u00e2m Dini\u2019ni T\u00fcrk k\u00fclt\u00fcr\u00fc i\u00e7inde yo\u011furdular, onu kendileri i\u00e7in mill\u00ee\u00a0din haline getirdiler.<br \/>\nBu dini atalar\u0131m\u0131za sevdirenlerden biri \u0130mam-\u0131 Maturidi\u2019dir.<\/p>\n<p><strong>As\u0131l ad\u0131 Ebu Mansur\u00a0 Muhammed\u00a0 b.\u00a0 Mahmud\u00a0 el-M\u00e2t\u00fcrid\u00ee\u00a0 es- Semerkand\u00ee olan bu T\u00fcrk bilgininin M\u00e2t\u00fcridli (M\u00e2t\u00fcrid\u00ee) veya Semerkandl\u0131 (Semerkand\u00ee) adlar\u0131yla tan\u0131nd\u0131\u011f\u0131 bilinmektedir. Bu adlarla an\u0131lmas\u0131n\u0131n sebebi do\u011fum yerindendir.<\/strong><br \/>\nZira Muhammed\u00a0 el-M\u00e2tirid\u00ee Mavera\u00fcnnehir b\u00f6lgesinde bulunan Semerkand\u2019\u0131n \u00a0Mat\u00fcrid kasabas\u0131nda do\u011fmu\u015ftur. Do\u011fum tarihi kesin olarak bilinmemekle birlikte H\/238-M\/862 y\u0131l\u0131 civar\u0131nda oldu\u011fu tahmin edilmektedir. Bu sebeple do\u011fum tarihi konusunda tabakat kitaplar\u0131nda a\u00e7\u0131k bir bilgi bulunmamaktad\u0131r. Ancak M\u00e2t\u00fcrid\u00ee\u2019nin \u00f6l\u00fcm tarihi olarak g\u00f6sterilen H\/333-M\/944 tarihinde ittifak vard\u0131r. M\u00e2t\u00fcrid\u00ee\u2019nin Semerkand\u2019\u0131n C\u00e2kerd\u00eeze mahallesinde bilginlerin defnedildi\u011fi mezarl\u0131\u011fa g\u00f6m\u00fcld\u00fc\u011f\u00fc bilinmektedir.<\/p><div id=\"bghab-3219501005\" class=\"bghab-icerik-icine bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p><strong>M\u00e2t\u00fcrid\u00eelik,<\/strong> T\u00fcrk k\u00fclt\u00fcr muhitinde ortaya \u00e7\u0131kan ve tarih boyunca \u2013 g\u00fcn\u00fcm\u00fcze kadar-\u00f6zellikle T\u00fcrk toplumlar\u0131 aras\u0131nda yayg\u0131n duruma gelen, T\u00fcrk k\u00fclt\u00fcr\u00fcnde bir din\u00ee (kel\u00e2m\u00ee) ekold\u00fcr. M\u00e2t\u00fcrid\u00ee\u2019nin toplumumuz taraf\u0131ndan bilinmesi ve \u00f6\u011frenilmesi T\u00fcrk k\u00fclt\u00fcr tarihi bak\u0131m\u0131ndan son derece \u00f6nemlidir. Zira M\u00e2t\u00fcrid\u00ee sadece T\u00fcrk k\u00fclt\u00fcr muhitinin yeti\u015ftirdi\u011fi b\u00fcy\u00fck bir bilgini olarak kalmam\u0131\u015f, X. y\u00fczy\u0131ldan ba\u015flayarak g\u00fcn\u00fcm\u00fcze kadar T\u00fcrk toplumlar\u0131n\u0131n inan\u00e7 sistemine damgas\u0131n\u0131 vuran bir kimse olmu\u015ftur. Ger\u00e7ekten de T\u00fcrkler \u0130sl\u00e2miyet\u2019e girdikten sonra ibadet ve sosyal ili\u015fkilerini \u0130mam-\u0131 A\u2019zam\u00a0Ebu Hanife (\u00f6l. 767)\u2019ye g\u00f6re d\u00fczenlemi\u015fler, inan\u00e7 ilkelerinde (akaid\u2019de) de M\u00e2t\u00fcrid\u00ee\u2019nin sistemini benimsemi\u015flerdir. T\u00fcrkler daha \u00e7ok ho\u015fg\u00f6r\u00fcl\u00fc, hayata ve bilime y\u00f6nelik, insan sevgisine ve yard\u0131mla\u015fmaya dayal\u0131 ya\u015fay\u0131\u015flar\u0131n\u0131 bu iki b\u00fcy\u00fck bilim adam\u0131na bor\u00e7ludurlar. \u0130sl\u00e2m\u2019dan sonraki T\u00fcrk toplumlar\u0131n\u0131n estetik anlay\u0131\u015flar\u0131n\u0131n de\u011fer yarg\u0131lar\u0131n\u0131n ve toplumsal ili\u015fkilerinin olu\u015fmas\u0131nda, \u015fekillenmesinde din\u00ee inan\u0131\u015flar\u0131n\u0131n rol\u00fc vard\u0131r. Bu sebeple T\u00fcrk-\u0130sl\u00e2m k\u00fclt\u00fcr\u00fcn\u00fcn k\u00f6kenlerini iyi anlamak, g\u00fcn\u00fcm\u00fczde halk\u0131 M\u00fcsl\u00fcman olan \u00fclkelerin neden en geli\u015fmi\u015fi oldu\u011funu tespit etmek i\u00e7in k\u00fclt\u00fcr\u00fcn \u00f6nemli bir eleman\u0131 olan toplumun din anlay\u0131\u015f\u0131n\u0131 iyi bilmek gerekir.<\/p>\n<p><strong>M\u00e2t\u00fcrid\u00ee\u2019nin dine yakla\u015f\u0131m\u0131n\u0131n ak\u0131lc\u0131 ve ilimci olmas\u0131n\u0131n yan\u0131nda ho\u015fg\u00f6r\u00fcl\u00fc<\/strong> ve taassuptan uzak bir anlay\u0131\u015f i\u00e7inde bulunmas\u0131 da ona sayg\u0131nl\u0131k kazand\u0131rm\u0131\u015ft\u0131r. O, kendi \u00e7a\u011f\u0131nda, insanlar\u0131 kendi g\u00f6r\u00fc\u015flerine inanmaya zorlayan, kendi g\u00f6r\u00fc\u015flerine inanmayanlar\u0131 cezaland\u0131rmakla kendilerini g\u00f6revli sayan farkl\u0131 gruplar\u0131 onaylamaz. M\u00e2t\u00fcrid\u00ee, ana inan\u00e7 ilkelerini ilgilendirmeyen inan\u00e7 ve eylem farkl\u0131l\u0131klar\u0131n\u0131 ho\u015fg\u00f6r\u00fc ile kar\u015f\u0131lar, k\u0131bleye y\u00f6nelen herkese m\u00fcmin g\u00f6z\u00fcyle bakar. A\u00e7\u0131k bir \u015fekilde inan\u00e7 esaslar\u0131yla ilgili bir h\u00fckm\u00fc yalanlamas\u0131\/ink\u00e2r\u0131 olmad\u0131\u011f\u0131 s\u00fcrece insanlar\u0131n ibadetlerine ve i\u015flerine kar\u0131\u015f\u0131lmamas\u0131 kanaatindedir. Bu d\u00fc\u015f\u00fcncesini, <em><strong>\u201camelin (eylemin) imana d\u00e2hil olmamas\u0131\u201d<\/strong><\/em> form\u00fcl\u00fcyle a\u00e7\u0131klar.(Amel imandan bir c\u00fcz\/par\u00e7a de\u011fildir) Daha a\u00e7\u0131k ifadeyle; M\u00e2t\u00fcrid\u00ee k\u0131ble ehlinin farkl\u0131 eylem ile d\u00fc\u015f\u00fcnceye sahip olmalar\u0131n\u0131 ho\u015fg\u00f6r\u00fc ile kar\u015f\u0131lar ve kendi prensiplerine uymaya ve inanmaya kimseyi zorlamaz. M\u00e2t\u00fcrid\u00ee\u2019nin di\u011fer \u00f6nemli bir y\u00f6n\u00fc ise dinde ak\u0131l ile nakli (Kur\u2019an ve S\u00fcnneti) ahenkli bir \u015fekilde kullanmaya verdi\u011fi \u00f6nemdir.<\/p>\n<p><strong>M\u00e2t\u00fcrid\u00ee\u2019ye g\u00f6re ak\u0131l bilgi kaynaklar\u0131ndand\u0131r.<\/strong><br \/>\nBilginin di\u011fer kayna\u011f\u0131 duyu organlar\u0131n\u0131n verdi\u011fi bilgilerin do\u011frulu\u011funu ak\u0131l ay\u0131rt eder. Ak\u0131l, hakk\u0131 ve b\u00e2t\u0131l\u0131 ay\u0131rmak i\u00e7in tarafs\u0131z bir hakem gibidir. Ak\u0131lla sihirbazlar\u0131n sihirleri ve hileleriyle ger\u00e7ek peygamberlerin mucizelerini ay\u0131rt edebiliriz. Ayr\u0131ca insanlar Kur\u2019an-\u0131 Ker\u00eem\u2019de ak\u0131llar\u0131n\u0131 kullanmaya te\u015fvik edilir.<\/p>\n<p><strong>Akl\u0131n kullan\u0131lmas\u0131nda Mutezile mezhebi ile hadis\u00a0 ehli (Selefiye) aras\u0131nda yer alan M\u00e2t\u00fcrid\u00ee, \u00e7o\u011funlukla E\u015f\u2019ar\u00ee mezhebi ile Mutezile mezhebi aras\u0131nda bir \u00e7izgi \u00fczerinde oldu\u011fu kabul edilir.<\/strong><br \/>\nYani M\u00e2t\u00fcrid\u00ee Selefiye\u2019den ve E\u015f\u2019ariye\u2019den daha fazla ak\u0131lc\u0131d\u0131r. Ba\u015fka ifadeyle, akla g\u00fcvenme ve akl\u0131 dinde kullanma y\u00f6n\u00fcnden M\u00e2t\u00fcrid\u00ee Mutezile\u2019ye E\u015f\u2019ar\u00ee\u2019den daha \u00e7ok yak\u0131nd\u0131r. Ancak Mutezile\u2019den de bir\u00e7ok y\u00f6nlerden de ayr\u0131lmaktad\u0131r. M\u00e2t\u00fcrid\u00eeye ile ak\u0131lla nakil aras\u0131nda bir denge kurulmu\u015f, ak\u0131l ve nakil, biri di\u011ferine tercih edilerek ihmale u\u011framam\u0131\u015ft\u0131r. Mat\u00fcrid\u00ee\u2019nin din anlay\u0131\u015f\u0131nda ki\u015fisel h\u00fcrriyete, ki\u015fili\u011fe \u00f6nem verildi\u011fi g\u00f6r\u00fcl\u00fcr. H\u00fcrriyet\u00e7i ve ho\u015fg\u00f6r\u00fcl\u00fcd\u00fcr, d\u0131\u015flay\u0131c\u0131l\u0131ktan uzakt\u0131r.<br \/>\nMesel\u00e2 amel (eylem) imandan bir par\u00e7a de\u011fildir. \u0130man ve amel (inan\u0131lanlar\u0131 uygulama) ayr\u0131 \u015feylerdir. M\u00e2t\u00fcrid\u00ee\u2019ye g\u00f6re ibadetlerini ihmal etmek, zina etmek, i\u00e7ki i\u00e7mek, h\u0131rs\u0131zl\u0131k yapmak\u2026 ve benzeri g\u00fcnahlar\u0131 i\u015flemek m\u00fcmini imandan \u00e7\u0131karmaz. Bunlar m\u00fcnkir de\u011fil, g\u00fcnahk\u00e2r olurlar. B\u00fcy\u00fck g\u00fcnah i\u015fleyen kimse g\u00fcnah i\u015fledi\u011fi anda Allah\u2019\u0131 yalanlamaz (ink\u00e2r etmez), O\u2019na inan\u0131r ve O\u2019nun rahmetini umar durumdad\u0131r. Taklide dayal\u0131 iman b\u00e2t\u0131ld\u0131r, din\u00ee ilkelerin ak\u0131lla ve delillerle bilinmesi gerekir. Bir M\u00fcsl\u00fcman i\u015fledi\u011fi b\u00fcy\u00fck g\u00fcnah\u0131 sebebiyle imandan \u00e7\u0131kmaz ve k\u00fcfre de girmez. O, bu d\u00fcnyada hakiki m\u00fcmindir. Yaln\u0131z i\u015fledi\u011fi g\u00fcnah\u0131 dolay\u0131s\u0131yla fas\u0131k, yani ahlaks\u0131z m\u00fcmindir. \u0130\u015fledi\u011fi g\u00fcnah dolay\u0131s\u0131yla Allah\u2019\u0131n cezaland\u0131rma tehdidinin muhatab\u0131d\u0131r. B\u00f6yle birinin Ahiretteki durumu Allah\u2019\u0131n dilemesine\u00a0 kalm\u0131\u015ft\u0131r; Allah isterse onun g\u00fcnah\u0131n\u0131 ba\u011f\u0131\u015flar, isterse cezaland\u0131r\u0131r. \u0130nsan, ne g\u00fcnah\u0131ndan dolay\u0131 \u00fcmitsizli\u011fe kap\u0131l\u0131p korku i\u00e7erisinde, ne de affedilece\u011fi \u00fcmidiyle \u00fcmit i\u00e7erisinde ya\u015famal\u0131d\u0131r. \u0130nsan korku ve \u00fcmit aras\u0131nda bir tav\u0131r tak\u0131nmal\u0131d\u0131r.<\/p>\n<p>Allah kullar\u0131na kendi fiillerini (eylemlerini) yapma ve kazanma (iktisab) h\u00fcrriyetine sahip k\u0131lm\u0131\u015ft\u0131r. M\u00e2t\u00fcrid\u00ee Kitab\u00a0 \u00fct-Tevh\u00eed adl\u0131 kitab\u0131nda <strong><em>\u201cBizzat her ki\u015fi bilir ki yapt\u0131\u011f\u0131 i\u015fte h\u00fcr oldu\u011fu gibi fail (yapan) ve k\u00e2sip (kesbeden, kazanan) d\u0131r\u201d<\/em><\/strong> c\u00fcmlesini kullan\u0131r<a href=\"https:\/\/www.bghaber.org\/bghaber\/imam-i-maturidi-ve-din-anlayisi-1\/#_ftn7\" name=\"_ftnref7\">[7]\u00a0<\/a>. Prof. Dr. Mustafa Sait Yaz\u0131c\u0131o\u011flu bu konuyla ilgili ara\u015ft\u0131rmas\u0131nda M\u00e2t\u00fcrid\u00ee\u2019nin bu c\u00fcmlesini naklettikten sonra \u015fu a\u00e7\u0131klamay\u0131 yapar: <em><strong>\u201cBu ifadeden insan\u0131n yapt\u0131\u011f\u0131 bir i\u015fi h\u00fcr olarak, kendi irade ve inisiyatifini kullanarak yapt\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Fiilin Allah taraf\u0131ndan yarat\u0131lm\u0131\u015f olmas\u0131, insana bir mecburiyet y\u00fcklemez. \u2018Fiilinde h\u00fcr oldu\u011funa g\u00f6re, Allah\u2019\u0131n yaratt\u0131\u011f\u0131 o fiili ister yapar, ister yapmaz. H\u00fcr iradesini yapma y\u00f6n\u00fcnde kullan\u0131nca o fiili kesbetmi\u015f olur\u201d.<\/strong><\/em> M\u00e2t\u00fcrid\u00ee\u2019ye g\u00f6re insan, kendi eylemlerinin kazanan\u0131 (m\u00fcktesebi)d\u0131r. Ancak baz\u0131 \u00e2yetlerde belirtildi\u011fi gibi (Bak. Saffat\/96) insano\u011flu her ne kadar kendi eylemlerini iktisab ediyorsa da, ger\u00e7ekte bunlar\u0131 yaratan Y\u00fcce Tanr\u0131\u2019d\u0131r. M\u00e2t\u00fcrid\u00ee Allah\u2019\u0131n fiiline halk (yaratma), kulun fiiline kesb (kazan\u0131m) ad\u0131n\u0131 vermek suretiyle tek bir olay olan eylem (f\u0131il)\u2019in farkl\u0131 a\u00e7\u0131lardan isimlendirilmesini yapmaktad\u0131r.<br \/>\nOna g\u00f6re fiil (eylem) Allah ile kul aras\u0131nda payla\u015f\u0131lmaktad\u0131r. Fiil Allah\u2019a izafe edildi\u011finde yaratma, insana izafe edildi\u011fi zaman kesb (kazan\u0131m) ad\u0131n\u0131 almaktad\u0131r. B\u00f6ylece M\u00e2t\u00fcrid\u00ee kuldan (insandan) iradeyi tamamen kald\u0131r\u0131p, onu robot haline getirmiyor. \u0130nsan, bir i\u015fi yapmay\u0131 isteyince, Tanr\u0131 onda bu eylemi, i\u015fi i\u015fleme, yapma g\u00fcc\u00fc (istidat\u0131) yarat\u0131r . <strong><em>\u201cDiledi\u011finizi isteyiniz\u201d<\/em> <\/strong>(Fussilet\/40), \u201cyapt\u0131klar\u0131n\u0131za kar\u015f\u0131l\u0131k olarak\u201d (Secde\/17) \u201c iyilik yap\u0131n\u201d (Hac\/77) gibi \u00e2yetler insan\u0131n eyleminin serbest ve h\u00fcr olarak i\u015flenmesi gerekti\u011fine dair delillerdir. Ba\u015fka ifadeyle bu \u00e2yetlerden M\u00e2t\u00fcrid\u00ee, insan\u0131n h\u00fcr eylem sahibi oldu\u011funu anlamaktad\u0131r. H\u00fcr eylem sahibi olmakla insan, iyi i\u015f sonucunda m\u00fck\u00e2fat, k\u00f6t\u00fc i\u015f sonucunda ceza alacaklard\u0131r.<br \/>\nBu ceza ve m\u00fck\u00e2fatlar\u0131 onlar\u0131n o eylemdeki irade ve kas\u0131tlar\u0131 oran\u0131ndad\u0131r. Zira <strong><em>\u201cTanr\u0131\u2019n\u0131n tek ba\u015f\u0131na meydana getirmesi m\u00fcmk\u00fcn olan \u015fey halk (y\u00e2ni yaratma)\u2019d\u0131r, insan\u0131n kendi iste\u011fi ve iradesiyle isteyerek olu\u015fan olay (fiil) kesb\u2019dir. \u0130nsano\u011flu bu kesbinde (kazan\u0131m\u0131ndan) h\u00fcr ve sorumludur.&#8221;<\/em><\/strong><\/p><div id=\"bghab-337916572\" class=\"bghab-icerik-icine-10-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Bu konuya devam edece\u011fiz.<\/p>\n<p>Allah\u2019a emanet olunuz.<\/p>\n<div id=\"bghab-4119114325\" class=\"bghab-yazi-altinda bghab-entity-placement\"><div class=\"bghab-adlabel\">Reklamlar<\/div><script async src=\"https:\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js\"><\/script>\r\n<!-- bghaber-yaz\u0131-sonu -->\r\n<ins class=\"adsbygoogle\"\r\n     style=\"display:block\"\r\n     data-ad-client=\"ca-pub-6203283170189293\"\r\n     data-ad-slot=\"4222328180\"\r\n     data-ad-format=\"auto\"\r\n     data-full-width-responsive=\"true\"><\/ins>\r\n<script>\r\n     (adsbygoogle = window.adsbygoogle || []).push({});\r\n<\/script><\/div><br style=\"clear: both; display: block; float: none;\"\/>","protected":false},"excerpt":{"rendered":"<p>Yazan:\u00a0Nevzat \u00d6ZT\u00dcRK, \u0130lahiyat\u00e7\u0131, E\u011fitimci Yazar \u201cAllah\u00a0sizin\u00a0\u015feklinize (yani k\u0131l\u0131\u011f\u0131n\u0131za \u2013 k\u0131yafetinize) ve\u00a0mal\u00a0ve\u00a0m\u00fclk\u00fcn\u00fcze (yani zenginli\u011finize) bakmaz,\u00a0 iman\u0131n\u0131za\u00a0 ve\u00a0 eylemlerinize\u00a0 (amellerinize, davran\u0131\u015flar\u0131n\u0131za) bakar\u201d\u00a0Bu hadisten bir ki\u015finin dil, din,<\/p>\n","protected":false},"author":13,"featured_media":31811,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[6],"tags":[],"class_list":["post-55409","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yorum"],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.bghaber.org\/bghaber\/wp-content\/uploads\/2018\/07\/nevzat-hoca-r.jpg?fit=640%2C640&ssl=1","jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack-related-posts":[],"jetpack_shortlink":"https:\/\/wp.me\/pc2PfJ-epH","_links":{"self":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/55409","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/comments?post=55409"}],"version-history":[{"count":0,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/55409\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media\/31811"}],"wp:attachment":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media?parent=55409"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/categories?post=55409"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/tags?post=55409"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}