![\"\"](\"http:\/\/www.gurbuz.net\/Turk\/aura_des_menschen.jpg\")
<\/p>\nEzoterizm\u2026
\nYunanca k\u00f6kenli bir kelime olup i\u00e7sel olarak terc\u00fcme edilebilir\u2026
\nYani ruhani bir \u201cbilim dal\u0131\u201d<\/p>\n
\u0130nsan ve g\u00f6rseli\u2026
\nYa g\u00f6r\u00fcnmeyen i\u00e7i, i\u00e7 d\u00fcnyas\u0131\u2026
\nBazen yans\u0131r ruh hali y\u00fcz\u00fcne, g\u00f6zlerine\u2026
\nAma sadece bazen.<\/p>\n
Kenan, kuzenin e\u015fi\u2026
\n\u201c\u00d6nder, surat\u0131n benziyor mahkeme duvar\u0131na!\u201d
\nKarde\u015fin d\u00fc\u011f\u00fcnde\u2026
\nVerdi\u011fim g\u00f6r\u00fcnt\u00fc buydu demek.<\/p>\n
Ya i\u00e7im\u2026
\n\u00c7ok a\u011flad\u0131m. Elimde b\u00fcy\u00fcd\u00fc\u2026
\nAz mi alt\u0131n\u0131 bezledim, \u015fi\u015fesini verdim\u2026
\nMamas\u0131yla besledim\u2026
\nG\u00fcn geldi, kayd\u0131 gitti elimden\u2026
\nOyuncak gibi oynad\u0131m onunla\u2026
\nBa\u015fa BELA\u2026
\nBir gitti, D\u00d6RT GELDI!<\/p>\n
Aura\u2026
\nG\u00f6zle g\u00f6r\u00fclemeyen ama var oldu\u011fu san\u0131lan\u2026
\nHer insanda, canl\u0131da var oldu\u011fu varsay\u0131lan bir enerji k\u00fctlesi\u2026
\nBizleri \u00e7evreleyen, sar\u0131p sarmalayan.<\/p>\n
<\/p>\n
Arap\u00e7ada\u2026
\nKi\u2026
\nD\u00fc\u015f\u00fcn, bundan 1400 k\u00fcsur sene \u00f6ncesini\u2026
\nKelimleler ve anlamlar\u0131\u2026
\nZAMAN\u2026
\nAradan ge\u00e7en bunca sene, acaba O kelimenin o zamanki anlam\u0131yla g\u00fcn\u00fcm\u00fcz terc\u00fcmesi bir mi?<\/p>\n
Satr al-\u02bfAura<\/p>\n
Edebin \u00f6rt\u00fcnmesi, edep yerlerinin\u2026
\nFark etmi\u015fsinizdir MUTLAKA\u2026
\nEminim ya\u015fam\u0131\u015f olmal\u0131s\u0131n\u0131z b\u00f6yle bir deneyimi\u2026
\nB\u0131rak cinselli\u011fi bir tarafa, cinsel \u00e7ekicili\u011fi\u2026
\nKimi insan\u2026
\nSalt varl\u0131\u011f\u0131 ile cezp eder seni, eminim ya\u015fam\u0131\u015fs\u0131n\u0131zd\u0131r b\u00f6ylesini.<\/p>\n
\u0130\u015fte Aura\u2026
\nVeya\u2026
\nBilimsel olarak a\u00e7\u0131klanamayan ama varl\u0131\u011f\u0131\u2026
\nEtkisi ayan beyan ortada olan kimi \u201cmucizevi\u201d iyile\u015fmeleri\u2026
\nNas\u0131l izah etmeli?<\/p>\n
Hani \u201cel koydu\u201d d\u00fczedim var ya\u2026
\nO\u2026
\nMesele \u00f6rnek ola…
\nHani\u2026
\n\u201cElektrik ald\u0131m\u201d s\u00f6z\u00fc, bo\u015funa de\u011fildir\u2026
\nVard\u0131r bir \u00f6z\u00fc!<\/p>\n
MESELE\u2026
\nO insan, O ki\u015fi karizma denileni, avras\u0131n\u0131\u2026
\nNas\u0131l ve ne i\u00e7in kulland\u0131\u011f\u0131nda!<\/p>\n
Kutsal kitab\u0131m\u0131z Kur\u2019an-\u0131 Kerimde\u2026
\n\u00dc\u00e7 yerde bahis edilir bu sihirli, gizemli \u201cetkile\u015fimden\u201d
\nRab\u2026
\nKimimizi ayr\u0131l\u0131k\u00e7\u0131 yaratm\u0131\u015ft\u0131r, e\u015fitler aras\u0131nda daha da bir e\u015fiti\u2026
\nHi\u00e7 d\u00fc\u015f\u00fcnd\u00fcn\u00fcz m\u00fc?
\n\u201cTavsiye KESIN\u201d
\nEvet, sadece bir tavsiye AMA emir de\u011fil\u2026
\n\u00d6rt\u00fcnme meselesinde\u2026
\nHani kad\u0131n denilen iki ayakl\u0131, \u015feytan\u0131n sol baca\u011f\u0131\u2026
\nMele\u011fin ta kendisi\u2026
\n\u00d6rt\u00fcns\u00fcn \u00f6rt\u00fcnmesine, saklas\u0131n ziynetleri\u2026
\n\u0130yi de sadece \u00d6K\u00dcZ\u00dcN, sadece dincinin dedi\u011fi gibi \u201csa\u00e7\u0131n\u0131n teli\u201d mi?<\/p>\n
Neden der\u2026
\nNeden yazar, ayaklar yere sert basmas\u0131n\u2026
\nAcaba\u2026
\n\u0130kizler, memikler z\u0131play\u0131p kendini belli etmemesi i\u00e7in olabilir mi?<\/p>\n
VEYAAA\u2026
\nBaba, karde\u015f falan filan\u2026
\nUlan k\u00f6leden sak\u0131n, cinsel olgunlu\u011fa eri\u015fmi\u015f kimsenin \u015fevkini uyand\u0131rma\u2026
\n\u0130yi de\u2026
\nAllah bu Allah, Peygamberlerinden Muhammed (s.a.v.)
\nVe o g\u00fczel ve o saf ahlak anlay\u0131\u015f\u0131\u2026
\nHi\u00e7 d\u00fc\u015f\u00fcnd\u00fcn m\u00fc, re\u015fit olmayan daha cinsel olgunlu\u011fa eri\u015fmemi\u015f \u00e7ocuk niye?
\nCaiz midir?
\n\u00c7ocu\u011fun, yeti\u015fmi\u015f, cinsel olgunlu\u011fa eri\u015fmi\u015f bir kad\u0131n v\u00fccudu g\u00f6rmesi?<\/p>\n
Bu durumda olan bir kad\u0131n\u2026
\nAnadan dogma, \u00e7\u0131r\u0131l\u00e7\u0131plak ve auras\u0131\u2026
\n\u201cBebe\u201d psikolojisi!?<\/p>\n
N\u00fbr Suresi – 58-59 bunlardan biri:<\/p>\n
\ufd3e58\ufd3f
\nEy iman edenler! Elinizin alt\u0131ndaki hizmet\u00e7ilerle i\u00e7inizden hen\u00fcz ergenlik \u00e7a\u011f\u0131na gelmemi\u015f olanlar yan\u0131n\u0131za gelmek i\u00e7in sizden \u00fc\u00e7 vakitte izin als\u0131nlar. Sabah namaz\u0131ndan \u00f6nce, \u00f6\u011fle s\u0131ca\u011f\u0131ndan dolay\u0131 (istirahata \u00e7ekilirken) elbisenizi \u00e7\u0131kard\u0131\u011f\u0131n\u0131zda ve yats\u0131 namaz\u0131ndan sonra. Bunlar, \u00f6rt\u00fclmesi gereken yerlerinizin a\u00e7\u0131k bulunabilece\u011fi \u00fc\u00e7 vakittir. Bunlar d\u0131\u015f\u0131nda ne size ne de onlara bir sak\u0131nca vard\u0131r. Bunlar s\u0131k\u00e7a yan\u0131n\u0131za girip \u00e7\u0131kan, birbirinizle i\u00e7 i\u00e7e oldu\u011funuz kimselerdir. Allah size \u00e2yetleri i\u015fte b\u00f6yle a\u00e7\u0131klar, Allah her \u015feyi bilir, yerli yerinde yapar.
\n\ufd3e59\ufd3f
\n\u00c7ocuklar\u0131n\u0131z ergenlik \u00e7a\u011f\u0131na gelince, onlardan \u00f6nceki ergenler nas\u0131l izin al\u0131yorlarsa onlar da \u00f6yle izin als\u0131nlar. Allah \u00e2yetlerini i\u015fte size b\u00f6yle a\u00e7\u0131kl\u0131yor; O her \u015feyi bilir, yerli yerinde yapar.<\/p>\n
Tefsir: Bir di\u011feri Nur Suresi 31. Ayet<\/p>\n \ufd3e31\ufd3f Tefsiri: \u201cS\u00fcs\u201d diye \u00e7evrilen ziynet kelimesi Kur\u2019an\u2019da \u201celbise, tak\u0131, ho\u015fa giden, g\u00fczel bulunan nesneler, insan\u0131 madd\u00ee veya m\u00e2nev\u00ee olarak g\u00fczelle\u015ftiren \u015feyler\u201d m\u00e2nas\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Burada kad\u0131nlar\u0131n g\u00f6stermemeleri, \u00f6rtmeleri istenen ziynetin elbise olmas\u0131 m\u00fcmk\u00fcn de\u011fildir; \u00e7\u00fcnk\u00fc \u00f6rt\u00fcnme onunla yap\u0131lacakt\u0131r. Baz\u0131 tefsirciler b\u00f6yle yorumlam\u0131\u015f olsalar bile tak\u0131lar\u0131n\u0131n kastedilmi\u015f olmas\u0131 da m\u00fcmk\u00fcn de\u011fildir; \u00e7\u00fcnk\u00fc burada kad\u0131n\u0131n \u00fczerinde olmayan tak\u0131s\u0131n\u0131n s\u00f6z konusu edilemeyece\u011fi a\u00e7\u0131kt\u0131r. Geriye kalan ihtimal onun v\u00fccududur. Bu m\u00e2nan\u0131n kastedilmi\u015f olmas\u0131n\u0131n madd\u00ee \/ akl\u00ee delili genellikle kad\u0131n v\u00fccudunun g\u00fczel ve \u00e7ekici bulunmas\u0131d\u0131r. Nakl\u00ee delili ise \u201cS\u00fcslerini g\u00f6stermesinler\u201d c\u00fcmlesinin hemen ard\u0131ndan \u201cBa\u015f\u00f6rt\u00fclerini yakalar\u0131n\u0131n \u00fczerinden ba\u011flas\u0131nlar\u201d buyurulmas\u0131d\u0131r. Buradaki mant\u0131k ba\u011f\u0131ndan zorunlu olarak, kad\u0131n v\u00fccudunun (nassa g\u00f6re boyun, gerdan ve g\u00f6\u011fs\u00fc) ziynet, yani s\u00fcs ve avret oldu\u011fu sonucu \u00e7\u0131kmaktad\u0131r.<\/p>\n Kur\u2019an kad\u0131n\u0131n v\u00fccuduna ziynet diyerek \u00f6rt\u00fclmesini emretti\u011fine g\u00f6re, e\u011fer \u00e2yette istisnalar gelmeseydi v\u00fccudun tamam\u0131n\u0131n herkese kar\u015f\u0131 \u00f6rt\u00fclmesi gerekecekti. \u0130stisnalar iki ruhsat ve imk\u00e2n getirmektedir: 1. D\u0131\u015far\u0131da kalan yerler \u00f6rt\u00fclmeyecektir. 2. \u00d6rt\u00fcn\u00fcn i\u00e7inde kalan k\u0131s\u0131mlar da baz\u0131 kimselerin yan\u0131nda a\u00e7\u0131labilecektir.<\/p>\n \u201cD\u0131\u015far\u0131da kalan s\u00fcs\u201d\u00fcn neyi ifade etti\u011fini belirleyebilmek i\u00e7in tefsirciler nakil (hadis) ve ak\u0131l (\u00f6rf, \u00e2det ve ihtiya\u00e7) delillerine ba\u015fvurmu\u015flard\u0131r. Rivayet edilen hadisler i\u00e7inde konumuz bak\u0131m\u0131ndan en belirleyici olan\u0131, Hz. Peygamber\u2019in, i\u00e7ini g\u00f6steren ince bir elbise giymi\u015f olan bald\u0131z\u0131 Esm\u00e2\u2019ya hitaben, \u201cEsm\u00e2, bir k\u0131z ergenlik \u00e7a\u011f\u0131na gelince onun \u2013ellerini ve y\u00fcz\u00fcn\u00fc g\u00f6stererek\u2013 \u015furalar\u0131ndan ba\u015fka yerlerinin g\u00f6r\u00fclmesi c\u00e2iz de\u011fildir\u201d buyurmas\u0131d\u0131r (Eb\u00fb D\u00e2v\u00fbd, \u201cLib\u00e2s\u201d, 31). Ancak bu hadis sened ve metin bak\u0131mlar\u0131ndan tenkit edilmi\u015f, sa\u011flam bulunmam\u0131\u015ft\u0131r (Az\u00eem\u00e2b\u00e2d\u00ee, XI, 162). Bir ba\u015fka hadis Buh\u00e2r\u00ee\u2019nin, ba\u015f\u00f6rt\u00fcs\u00fcyle ilgili \u00e2yeti tefsir ederken rivayet etti\u011fi ve me\u00e2li a\u015fa\u011f\u0131da gelecek olan hadistir. Bunun r\u00e2vileri sa\u011flam olmakla beraber \u201cd\u0131\u015far\u0131da kalan yerler\u201d konusunda belirleyici bir yan\u0131 yoktur. Bize g\u00f6re de sa\u011flam olan yol \u00f6rfe, uygulamaya, ihtiyaca ve amaca birlikte bak\u0131larak istisnan\u0131n tan\u0131mlanmas\u0131d\u0131r. R\u00e2z\u00ee bu konuda Kaff\u00e2l\u2019den \u015funlar\u0131 nakletmektedir: \u201cA\u00e7\u0131kta ve d\u0131\u015far\u0131da kalan demek, insan\u0131n ya\u015fayan yayg\u0131n \u00e2dete g\u00f6re \u00f6rtmedi\u011fi, \u00f6rt\u00fcn\u00fcn d\u0131\u015f\u0131nda b\u0131rakt\u0131\u011f\u0131 yerler demektir; bu da kad\u0131nlarda y\u00fcz ve eller, erkeklerde ise y\u00fcz, kollar, ayaklar gibi organlard\u0131r. Buna g\u00f6re insanlar, a\u00e7\u0131lmas\u0131na ihtiya\u00e7 ve zorunluluk bulunmayan yerlerini \u00f6rtme emrini alm\u0131\u015flard\u0131r, a\u00e7\u0131lmas\u0131 \u00e2det haline gelmi\u015f ve bunda zorunluluk bulunan yerlerini a\u00e7malar\u0131na da izin verilmi\u015ftir. \u00c7\u00fcnk\u00fc \u0130sl\u00e2m\u2019\u0131n y\u00fckledi\u011fi \u00f6devler insan tabiat\u0131na uygundur, kolayd\u0131r ve m\u00fcsamahal\u0131d\u0131r\u201d (XXIII, 205). Muhammed Esed, Kaff\u00e2l\u2019in s\u00f6zlerini, \u201ca\u00e7\u0131lmas\u0131 i\u00e7in ihtiya\u00e7 ve zaruret bulunan\u201d k\u0131sm\u0131n\u0131 atlayarak, \u201cki\u015finin h\u00e2kim \u00f6rfe uyarak a\u00e7\u0131k tutabilece\u011fi\u201d \u015feklinde naklettikten sonra \u015f\u00f6yle bir yorum getirmektedir: \u201c… kullan\u0131lan ifadedeki kasd\u00ee belirsizlik (yahut \u00e7ok anlaml\u0131l\u0131k) bu hususta, insan\u0131n ahl\u00e2k\u00ee ve toplumsal geli\u015fiminin gere\u011fi olarak ortaya \u00e7\u0131kan zamana ba\u011f\u0131ml\u0131 de\u011fi\u015fikliklerin g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funu g\u00f6stermektedir… Mesaj\u0131n \u00f6z\u00fc onlar\u0131n (erkek ve kad\u0131n) haramdan g\u00f6zlerini \u00e7evirmeleri ve iffetlerini korumalar\u0131 noktas\u0131nda d\u00fc\u011f\u00fcmlenmektedir; ki\u015finin ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fda, Kur\u2019an\u2019\u0131n toplumsal ahl\u00e2k konusunda getirdi\u011fi ilkeleri g\u00f6z \u00f6n\u00fcnde tutarak, d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcnde, giyim ku\u015fam\u0131nda g\u00f6stermek zorunda oldu\u011fu dikkatin s\u0131n\u0131rlar\u0131n\u0131 da bu \u00f6l\u00e7\u00fc belirlemektedir\u201d (II, 713).<\/p>\n Bize g\u00f6re Kaff\u00e2l\u2019in ifadesinden b\u00f6yle bir yoruma ula\u015f\u0131lamaz. Esed\u2019in kendi d\u00fc\u015f\u00fcncesi olarak kabul etmemiz gereken yoruma da kat\u0131lmam\u0131z m\u00fcmk\u00fcn de\u011fildir; \u00e7\u00fcnk\u00fc h\u00e2kim \u00f6rf\u00fcn \u0130sl\u00e2m\u00ee de\u011fer ve s\u0131n\u0131rlardan ba\u011f\u0131ms\u0131z olarak olu\u015fmas\u0131 ve de\u011fi\u015fmesi m\u00fcmk\u00fcnd\u00fcr. \u0130ffeti koruma ilkesi, bu \u015fekilde olu\u015fan bir \u00f6rfe (daha do\u011frusu \u00e2dete, modaya) kar\u015f\u0131 tav\u0131r almay\u0131, direnmeyi gerektirebilir. Bug\u00fcn bir\u00e7ok \u00fclkede ve toplumda ahl\u00e2k, estetik anlay\u0131\u015fa t\u00e2bi olmu\u015ftur, sanat i\u00e7in soyunmak ahl\u00e2ka ayk\u0131r\u0131 say\u0131lmamaktad\u0131r. Ba\u015fkalar\u0131n\u0131n soyunmas\u0131 m\u00fcsl\u00fcmanlar\u0131n da biraz a\u00e7\u0131lmalar\u0131n\u0131 gerektirmez. \u00c7o\u011fulcu bir toplum yap\u0131s\u0131nda kendi de\u011ferlerini ya\u015famak durumunda olan m\u00fcsl\u00fcmanlar, iffetlerini korumak i\u00e7in modan\u0131n de\u011fil, ihtiyac\u0131n gerektirdi\u011finden ve bu sebeple toplulu\u011fun \u00e2det haline getirdi\u011finden daha fazla a\u00e7\u0131lmazlar. \u00c7\u00fcnk\u00fc kar\u015f\u0131 cinse ilgi duymak ve bu duygunun g\u00f6rme, dokunma, ba\u015f ba\u015fa kalma gibi durumlarda daha etkili hale gelmesi insan tabiat\u0131n\u0131n gere\u011fidir; bunun de\u011fi\u015fmesi ise f\u0131trat\u0131n bozulmas\u0131 demektir. Kaff\u00e2l\u2019in yorumuna g\u00f6re s\u00fcs\u00fc (ziynet) \u00f6rt\u00fc d\u0131\u015f\u0131nda b\u0131rakman\u0131n, birbirine ba\u011fl\u0131 iki sebebi vard\u0131r: a) Buna ihtiya\u00e7 bulunmaktad\u0131r, b) Bu ihtiya\u00e7 sebebiyle \u00f6rt\u00fclmemesi \u00e2det haline gelmi\u015ftir. \u0130leride \u00f6rneklerini g\u00f6rece\u011fimiz ba\u015fka a\u00e7ma izinlerinde de eski f\u0131k\u0131h\u00e7\u0131lar hep bu \u201cihtiya\u00e7\u201d sebebine at\u0131fta bulunmu\u015flard\u0131r. \u00d6rt\u00fcnme emrinin gerek\u00e7esi olan \u201ciffeti koruma\u201d ilkesini de devreye soktu\u011fumuzda \u015f\u00f6yle bir genel (\u00e2det ve modan\u0131n de\u011fi\u015fmesine ba\u011fl\u0131 olarak zaman i\u00e7inde de\u011fi\u015fmeyen) kural ortaya \u00e7\u0131kmaktad\u0131r: \u201cErkek ve kad\u0131n, kar\u015f\u0131 tarafa cinsel cazibesi olan yerlerini g\u00f6stermemelidir; iffeti korumak i\u00e7in bu tedbir gereklidir. Cazibeli olmas\u0131na ra\u011fmen a\u00e7\u0131labilecek yerler, buna ihtiya\u00e7 bulundu\u011fu i\u00e7in a\u00e7\u0131lmas\u0131 \u00e2det haline gelmi\u015f bulunan yerlerdir.\u201d Bu anlay\u0131\u015f\u0131m\u0131z\u0131n Kur\u2019an\u2019dan delili, \u0130sl\u00e2m \u00f6nce-sinde kad\u0131nlar\u0131n \u201cba\u015f, boyun, gerdan ve k\u0131smen g\u00f6\u011f\u00fcs\u00fc\u201d a\u00e7\u0131k b\u0131rakmalar\u0131 \u00e2det oldu\u011fu halde bu yerlerin kapat\u0131lmas\u0131n\u0131n emredilmi\u015f bulunmas\u0131d\u0131r; yani h\u00e2kim \u00f6rf, iffeti korumak bak\u0131m\u0131ndan uygun bulunmam\u0131\u015f ve de\u011fi\u015ftirilmi\u015ftir.<\/p>\n \u201c\u0130htiya\u00e7 sebebiyle a\u00e7\u0131kta kalan, \u00f6rtme mecburiyeti bulunmayan yerler\u201d belirlenirken y\u00fcz ve ellerde ittifaka yak\u0131n bir ortak yorum olu\u015fmu\u015ftur. \u0130htiyac\u0131n takdirinde farkl\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc i\u00e7in daha ba\u015fka yerlerin a\u00e7\u0131lmas\u0131 hususunda ise farkl\u0131 g\u00f6r\u00fc\u015fler vard\u0131r: a) Uzun oldu\u011fu i\u00e7in kulaklar\u0131n hizas\u0131ndan a\u015fa\u011f\u0131ya sarkan sa\u00e7lar baz\u0131 Hanef\u00ee f\u0131k\u0131h\u00e7\u0131lara g\u00f6re a\u00e7\u0131kta kalabilir. b) Eb\u00fb Y\u00fbsuf\u2019a g\u00f6re dirseklere kadar kollar da \u00f6rt\u00fclmeyebilir; \u00e7\u00fcnk\u00fc kad\u0131nlar\u0131n hamur yo\u011furma, \u00e7ama\u015f\u0131r y\u0131kama gibi i\u015flerde bu k\u0131sm\u0131 a\u00e7maya ihtiya\u00e7lar\u0131 vard\u0131r; yani a\u00e7mazlarsa rahats\u0131z olurlar. c) Ayaklar Eb\u00fb Han\u00eefe\u2019ye g\u00f6re kapat\u0131lmas\u0131 gereken s\u00fcse dahil de\u011fildir (\u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, I, 181, 183; VIII, 97; \u0130bn \u00c2bid\u00een, I, 297, 298). d) Etek boyu (ayaklardan yukar\u0131ya do\u011fru s\u0131n\u0131r) konusunu \u00fc\u00e7 unsur etkilemi\u015f g\u00f6r\u00fcnmektedir: 1. Yerde s\u00fcr\u00fcnen eteklerin b\u00fcy\u00fcklenme i\u015fareti say\u0131l\u0131p yasaklanmas\u0131, 2. \u0130htiya\u00e7, 3. S\u00fcs\u00fcn a\u00e7\u0131lmas\u0131 (iffetin korunmas\u0131). Hz. Peygamber\u2019in bire\u015finin sormas\u0131 \u00fczerine yapt\u0131\u011f\u0131 tarif ile k\u0131z\u0131 F\u00e2t\u0131ma \u00fczerindeki bir uygulamas\u0131 eteklerin, topuklardan bir kar\u0131\u015f yukar\u0131ya kadar olabilece\u011fini g\u00f6stermektedir (Az\u00eem\u00e2b\u00e2d\u00ee, XI, 152, 177; \u0130bn Hacer, Fethu\u2019l-b\u00e2r\u00ee, XII, 372). e) C\u00e2riyelerin nerelerini \u00f6rt\u00fc d\u0131\u015f\u0131nda b\u0131rakacaklar\u0131 konusunda bir nas (\u00e2yet, hadis) yoktur. Tefsirciler ve f\u0131k\u0131h\u00e7\u0131lar azdan \u00e7o\u011fa do\u011fru a\u00e7abilecek-leri yeleri belirlerken (en geni\u015f belirleme, g\u00f6bek-diz aras\u0131 hari\u00e7 b\u00fct\u00fcnv\u00fccudun a\u00e7\u0131labilece\u011fi \u015feklindedir) ihtiyac\u0131, sah\u00e2be uygulamas\u0131n\u0131 ve c\u00e2ri-yelerin h\u00fcr kad\u0131nlar kadar cazip olmad\u0131klar\u0131 \u015feklindeki \u2013o tarihe ait olabilecek\u2013 v\u00e2k\u0131ay\u0131 dayanak yapm\u0131\u015flard\u0131r (\u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, VIII, 107).<\/p>\n \u201cBa\u015f\u00f6rt\u00fclerini yakalar\u0131n\u0131n \u00fczerinden ba\u011flas\u0131nlar\u201d emri, bir C\u00e2hiliye \u00e2detini de\u011fi\u015ftirmekte, kad\u0131nlar\u0131n uygun bir \u00f6rt\u00fcyle ba\u015flar\u0131n\u0131, boyun ve g\u00f6\u011f\u00fcslerini \u00f6rtmelerini gerekli k\u0131lmaktad\u0131r. Bu emirden \u00f6nce kad\u0131nlar\u0131n \u00e7o\u011fu, eski \u00e2detlerine uyarak ba\u015flar\u0131na ald\u0131klar\u0131 \u00f6rt\u00fcn\u00fcn u\u00e7lar\u0131n\u0131 omuzlar\u0131n\u0131n arkas\u0131na atarlar ve \u00f6n taraf\u0131 a\u00e7\u0131k b\u0131rak\u0131rlard\u0131. Hz. \u00c2i\u015fe\u2019nin anlatt\u0131\u011f\u0131na g\u00f6re bu \u00e2yet tebli\u011f edildi\u011finde camide bulunan kad\u0131nlar hemen alt giysilerinden (izar) birer par\u00e7a y\u0131rtarak bunu ba\u015f\u00f6rt\u00fcs\u00fc yapm\u0131\u015flar ve istenen yerleri kapatm\u0131\u015flard\u0131 (Buh\u00e2r\u00ee, \u201cTefs\u00eer\u201d, 24\/12; Eb\u00fbD\u00e2v\u00fbd, \u201cLib\u00e2s\u201d, 30-32).<\/p>\n Bundan sonra, \u201ckocalar\u0131, babalar\u0131… d\u0131\u015f\u0131nda…\u201d denilerek yabanc\u0131lara g\u00f6sterilmesi c\u00e2iz olmayan s\u00fcsleri g\u00f6rmelerinde sak\u0131nca bulunmayan h\u0131zs\u0131m akraban\u0131n (bu m\u00e2nada istisna edilenlerin) a\u00e7\u0131klanmas\u0131na ge\u00e7ilmi\u015ftir:<\/p>\n a) Kar\u0131 koca aras\u0131nda \u015fehvetli \u015fehvetsiz bakma, g\u00f6rme ve dokunma bak\u0131m\u0131ndan bir s\u0131n\u0131r yoktur. Koca d\u0131\u015f\u0131nda kalan ve kad\u0131na hayat boyu evlenmesi haram olan erkek akraba, bakma ve dokunma bak\u0131m\u0131ndan koca ile yabanc\u0131lar aras\u0131nda \u00fc\u00e7\u00fcnc\u00fc bir konumda bulunmaktad\u0131r. Bunlar\u0131n cinsel organlara bakmalar\u0131n\u0131n c\u00e2iz olmad\u0131\u011f\u0131nda ittifak vard\u0131r. G\u00f6bek diz aras\u0131 b\u00f6lge d\u0131\u015f\u0131nda kalan yerler konusunda ise f\u0131k\u0131h\u00e7\u0131lar taraf\u0131ndan uygulama, ihtiya\u00e7, ziynet ve \u015fehvet ihtimali (iffeti koruma amac\u0131) farkl\u0131 de\u011ferlendirildi\u011fi i\u00e7in farkl\u0131 s\u0131n\u0131rlamalar yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n b) \u201c… kad\u0131nlar\u0131\u201d ifadesi iki \u015fekilde anla\u015f\u0131lm\u0131\u015ft\u0131r: 1. Bundan maksat m\u00fcsl\u00fcman kad\u0131nlar demektir, m\u00fcsl\u00fcman olmayan kad\u0131nlar yabanc\u0131 erkek gibidirler. Bu g\u00f6r\u00fc\u015f Hanef\u00ee mezhebinde de tercih edilen g\u00f6r\u00fc\u015ft\u00fcr. 2. Burada \u201ckad\u0131nlar\u0131\u201d ifadesi s\u00f6z\u00fcn geli\u015fi ve uyumu bak\u0131m\u0131ndan b\u00f6yledir, maksat \u201ckad\u0131nlar\u201d demektir, m\u00fcmin kad\u0131n\u0131n, di\u011fer kad\u0131nlara a\u00e7\u0131lma s\u0131n\u0131r\u0131 bak\u0131m\u0131ndan kad\u0131nlar aras\u0131nda, dine dayal\u0131 bir fark yoktur. Bizim de kat\u0131ld\u0131\u011f\u0131m\u0131z bu g\u00f6r\u00fc\u015f\u00fc tercih edenler aras\u0131nda Gazz\u00e2l\u00ee, Eb\u00fb Bekir \u0130bn\u00fc\u2019lArab\u00ee gibi \u00e2limler vard\u0131r (Ahk\u00e2m\u00fc\u2019l-Kur\u2019\u00e2n, III, 1372; \u0130bn \u00c2\u015f\u00fbr, XVIII, 211).<\/p>\n c) \u201cCinsel arzusu bulunmayan erkekler\u201d \u015feklinde terc\u00fcme edilen k\u0131sm\u0131n \u00e2yette iki belirleyici niteli\u011fi bulunmaktad\u0131r: Cinsel arzuyla (irbe) al\u0131\u015fveri\u015fi olmamak ve ev ile, aile ile yo\u011fun bir ili\u015fki i\u00e7inde bulunmak (t\u00e2bi). Tefsirlerde bu \u00e2yet a\u00e7\u0131klan\u0131rken iktidars\u0131zlar, erkeklik veya kad\u0131nl\u0131klar\u0131 belli (yani belirgin, i\u015flevli) olmayanlar, \u015fehvetten kesilmi\u015f ya\u015fl\u0131lar, aileye her g\u00fcn u\u011fray\u0131p karn\u0131n\u0131 doyuran yoksullar, evin baz\u0131 i\u015flerini g\u00f6ren hizmet\u00e7iler \u00f6rnek olarak zikredilmi\u015ftir. Bunlara kar\u015f\u0131 ev han\u0131m\u0131n\u0131n \u2013yabanc\u0131lara oldu\u011fu gibi\u2013 kapanmas\u0131nda g\u00fc\u00e7l\u00fck bulundu\u011fu i\u00e7in Allah Te\u00e2l\u00e2 bir kolayl\u0131k lutfetmi\u015f olmaktad\u0131r.<\/p>\n C\u00e2hiliye devrinde kad\u0131nlar ayak bileklerine halhal gibi ziynetler takarlar, sokakta y\u00fcr\u00fcrken ses \u00e7\u0131kars\u0131n da dikkat \u00e7eksin diye ayaklar\u0131n\u0131 yere vururlard\u0131. Bunun menedilmesi, \u00f6rt\u00fcnmenin amac\u0131 bak\u0131m\u0131ndan \u00e7ok \u00f6nemli ve anlaml\u0131d\u0131r; \u00e7\u00fcnk\u00fc meselenin \u00f6z\u00fc kar\u015f\u0131 taraf\u0131n dikkatini cinselli\u011fe \u00e7ekmemektir. Bir kad\u0131n \u00f6rt\u00fcnd\u00fc\u011f\u00fc halde sesi, kokusu, tavr\u0131 vb. ile kas\u0131tl\u0131 olarak kar\u015f\u0131 cinsin dikkatini \u00fczerine \u00e7ekmeye y\u00f6nelirse o, hadiste ge\u00e7en \u201c\u00f6rt\u00fcl\u00fc \u00e7\u0131plak\u201dlardan olur.<\/p>\n 30 ve 31. \u00e2yetlerde ge\u00e7en buyruklar\u0131n ba\u011flay\u0131c\u0131 olup olmad\u0131\u011f\u0131, burada s\u00f6ylenenlerin bir tavsiye mi, yoksa emir mi, dolay\u0131s\u0131yla il\u00e2h\u00ee t\u00e2limata g\u00f6re kapanman\u0131n farz m\u0131, edep mi oldu\u011fu konusu son zamanlarda baz\u0131 \u00e7evrelerce tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015ft\u0131r. Yaln\u0131zca \u00e2yetlerde kullan\u0131lan emir kipi de\u011fil, a\u00e7\u0131klanan gerek\u00e7e, verilen detay ve 31. \u00e2yetin \u201cEy m\u00fcminler! Hepiniz Allah\u2019a t\u00f6vbe edin…\u201d uyar\u0131s\u0131yla bitirilmesi, as\u0131rlar boyu ittifakla benimsenmi\u015f bulunan yorumun; yani emrin ba\u011flay\u0131c\u0131, \u00f6rt\u00fcnmenin farz oldu\u011fu anlay\u0131\u015f\u0131n\u0131n isabetli oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Din\u00ee emirlerin uygulanmas\u0131 i\u00e7in y\u00fck\u00fcml\u00fcl\u00fck \u015fartlar\u0131n\u0131n ger\u00e7ekle\u015fmesi ve engellerin bulunmamas\u0131 gerekir. Bu sebeple zorunlu hallerde ruhsatlar devreye girebilir, ancak genel h\u00fck\u00fcm de\u011fi\u015fmez, engel ve zaruret ortadan kalk\u0131nca uygulama da normale d\u00f6ner.“<\/p>\n Ve \u201cson tahlilde\u201d Ahzab Suresinde 13. Ayette s\u00f6z edilir Aura\u2019dan AMA ayan beyan de\u011fil\u2026<\/p>\n \u201cHani onlardan bir grup, \u201cEy Yesrib (Medine) halk\u0131! Sizin burada durmak imk\u00e2n\u0131n\u0131z yok. Haydi geri d\u00f6n\u00fcn\u201d demi\u015fti. Onlardan bir ba\u015fka grup da, \u201cEvlerimiz a\u00e7\u0131k (korumas\u0131z)\u201d diyerek Peygamberden izin istiyorlard\u0131. Oysa evleri a\u00e7\u0131k (korumas\u0131z) de\u011fildi. Onlar sadece ka\u00e7mak istiyorlard\u0131.\u201c<\/p>\n Iyi de\u2026 Penrose \u00fc\u00e7geni bir ba\u015fka \u00f6rnek\u2026 Bu resme dikkat ile bak\u0131n\u0131z, ne g\u00f6r\u00fcyorsunuz? HAYIR\u2026 Ve g\u00f6z\u2026 BAK\u2026 \u0130ki boyutlu resim edildi\u011finde ger\u00e7ekmi\u015f gibi duran… Neyse \u00e7ok uzad\u0131, gitmem gerek\u2026 Epigenetik* konu ba\u015fl\u0131\u011f\u0131!<\/p>\n
\n„Bu s\u00fbrenin 27-29. \u00e2yetlerinde bir ba\u015fkas\u0131n\u0131n evine girmenin usul ve \u00e2d\u00e2b\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131. Burada evin \u00e7ocuklar\u0131yla hizmet\u00e7ilerin, di\u011fer aile fertlerinin odalar\u0131na ve \u00f6zel mek\u00e2nlar\u0131na girip \u00e7\u0131karken nas\u0131l davranacaklar\u0131na dair a\u00e7\u0131klamalar yap\u0131lmaktad\u0131r. Kolayl\u0131k \u0130sl\u00e2m\u2019\u0131n ilkelerinden biridir; din\u00ee, ahl\u00e2k\u00ee ve hukuk\u00ee ilkeleri ihl\u00e2l s\u00f6z konusu olmad\u0131\u011f\u0131 s\u00fcrece m\u00fcminler, kendilerine kolay gelen uygulamalar\u0131 tercih edebileceklerdir. <\/em>\u0130ffetin korunmas\u0131 bir ilkedir, bunun i\u00e7in \u00f6rt\u00fcnmek, cinselli\u011fi sergilememek bir ara\u00e7t\u0131r.<\/strong> Bu ilke ile kolayl\u0131k ilkesi \u00e7at\u0131\u015ft\u0131\u011f\u0131nda ikincisinden, ancak zorunlu oldu\u011fu \u00f6l\u00e7\u00fcde fedak\u00e2rl\u0131k edilmesi istenmi\u015f, \u00f6rt\u00fcnmenin amac\u0131n\u0131 ortadan kald\u0131rmayan kolayl\u0131klara izin verilmi\u015ftir; bunun \u00f6rnekleri daha \u00f6nce (30-31. \u00e2yetler) ifade edildi. Burada bir ba\u015fka \u00f6rnek, \u201cBunlar s\u0131k\u00e7a yan\u0131n\u0131za girip \u00e7\u0131kan, birbirinizle ili\u015fki i\u00e7inde oldu\u011funuz kimselerdir\u201d gerek\u00e7esiyle a\u00e7\u0131klanmaktad\u0131r. K\u00f6le, c\u00e2riye, hizmet\u00e7i gibi devaml\u0131 evde olan ve hizmet gerektirdi\u011fi i\u00e7in evin han\u0131m\u0131 ve beyi ile birlikte ya\u015fayan kimselerle hen\u00fcz ergenlik \u00e7a\u011f\u0131na gelmedi\u011fi i\u00e7in daha ziyade evde, ana baban\u0131n yan\u0131nda bulunan \u00e7ocuklar\u0131n, birbirlerinin yan\u0131na girip \u00e7\u0131karken, \u00fc\u00e7 vakit d\u0131\u015f\u0131nda izin almalar\u0131na gerek g\u00f6r\u00fclmemektedir. Bu \u00fc\u00e7 vakitte kar\u0131 koca veya \u00f6zel mek\u00e2n\u0131nda bulunan di\u011fer ev sakinleri, 30-31. \u00e2yetlerde ve tefsirinde a\u00e7\u0131klanan, \u201chizmet\u00e7iler ve mahremlere mahsus istisnalar\u0131 a\u015facak \u015fekilde\u201d soyunabilecekleri i\u00e7in, yanlar\u0131na gelmek isteyen k\u00fc\u00e7\u00fck \u00e7ocuklar ve hizmet\u00e7ilerin izin almalar\u0131 emredilmi\u015ftir. \u0130bn Abbas\u2019\u0131n, bu \u00e2yeti a\u00e7\u0131klarken h\u00fckm\u00fcn devaml\u0131 olup olmad\u0131\u011f\u0131na dair ifadesi ve buna kar\u015f\u0131 iki \u00f6nemli f\u0131k\u0131h\u00e7\u0131n\u0131n tavr\u0131, g\u00fcn\u00fcm\u00fczde tart\u0131\u015f\u0131lan \u201ctarihsellik\u201d problemi bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131maktad\u0131r. \u0130bn Abbas\u2019a g\u00f6re bu \u00e2yet geldi\u011finde m\u00fcminler yokluk i\u00e7indeydiler, evlerinde ne kap\u0131 vard\u0131 ne perde ne de b\u00f6lme… \u00c7ocuklar ve hizmet\u00e7iler, an\u0131lan \u00fc\u00e7 vakitte kar\u0131 kocan\u0131n \u00fcstlerine geldiklerinde onlar\u0131 uygunsuz vaziyetlerde g\u00f6rebiliyorlard\u0131. Bunun i\u00e7in eve girerken izin almalar\u0131 emredildi. Sonra Allah m\u00fcminlerin imk\u00e2nlar\u0131n\u0131 artt\u0131rd\u0131, \u015fimdi kap\u0131lar\u0131 da var perdeleri de, bu sebeple kimse bu \u00e2yeti uygulam\u0131yor (Eb\u00fb Bekir \u0130bn\u00fc\u2019l-Arab\u00ee, III, 1396). \u0130bn\u00fc\u2019l-Arab\u00ee, \u0130bn Abbas\u2019\u0131n bu yorumunu \u00e2yetin neshedildi\u011fini s\u00f6ylemek gibi anlam\u0131\u015f ve \u201c\u00d6ncelik sonral\u0131k, iki h\u00fckm\u00fcn \u00e7eli\u015fmesi gibi \u015fartlar olmad\u0131\u011f\u0131na g\u00f6re burada neshe h\u00fckmedilemez\u201d diyerek yoruma kat\u0131lmad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. G\u00fc\u00e7l\u00fc bir Hanef\u00ee f\u0131k\u0131h\u00e7\u0131s\u0131 olan Cess\u00e2s ise \u015f\u00f6yle demektedir: \u201c\u0130bn Abbas\u2019\u0131n nakline g\u00f6re bu \u00e2yetteki izin alma emri bir sebebe (tarih\u00ee bir duruma, uygulamaya) ba\u011fl\u0131d\u0131r, sebep ortadan kalk\u0131nca h\u00fck\u00fcm de kalkm\u0131\u015ft\u0131r. Onun s\u00f6zlerinden anla\u015f\u0131lan, \u00e2yetin h\u00fckm\u00fcn\u00fcn devaml\u0131 olarak kald\u0131r\u0131ld\u0131\u011f\u0131 (mensuh oldu\u011fu) de\u011fil, uygulaman\u0131n sebep ve \u015farta ba\u011fl\u0131 bulundu\u011fudur; ayn\u0131 sebep yeniden bulunsa h\u00fck\u00fcm de uygulan\u0131r\u201d (III, 330). Ergenlik \u00e7a\u011f\u0131n\u0131n k\u0131zlarda \u00e2det g\u00f6rme, erkeklerde ihtil\u00e2m olma ile ba\u015flad\u0131\u011f\u0131nda ittifak vard\u0131r. Bu iki biyolojik geli\u015fmenin gecikmesi veya olmamas\u0131 halinde Eb\u00fb Han\u00eefe\u2019ye g\u00f6re erkeklerde on sekiz, k\u0131zlarda on yedi, m\u00fcctehidlerin \u00e7o\u011funa g\u00f6re ise on be\u015f ya\u015f\u0131n dolmas\u0131yla ergenlik \u00e7a\u011f\u0131na girilmi\u015f olur. \u00c7ocuklar ergenlik \u00e7a\u011f\u0131na girince, ayn\u0131 derecedeki di\u011fer mahremler i\u00e7in s\u00f6z konusu olan s\u0131n\u0131rlara ve istisnalara t\u00e2bi olurlar.“<\/p>\n
\nM\u00fcmin kad\u0131nlara da s\u00f6yle, g\u00f6zlerini haramdan sak\u0131ns\u0131nlar ve iffetlerini korusunlar. A\u00e7\u0131kta kalanlardan ba\u015fka s\u00fcslerini g\u00f6stermesinler. Ba\u015f\u00f6rt\u00fclerini yakalar\u0131n\u0131n \u00fczerinden ba\u011flas\u0131nlar. Kocalar\u0131, babalar\u0131, kocalar\u0131n\u0131n babalar\u0131, kendi o\u011fullar\u0131, kocalar\u0131n\u0131n o\u011fullar\u0131, erkek karde\u015fleri, erkek karde\u015flerinin o\u011fullar\u0131, k\u0131z karde\u015flerinin o\u011fullar\u0131, kad\u0131nlar\u0131, hizmetlerinde bulunan k\u00f6leleri ve c\u00e2riyeleri, cinsel arzusu bulunmayan erkek hizmet\u00e7iler, kad\u0131nlar\u0131n cinselliklerinin fark\u0131nda olmayan \u00e7ocuklar d\u0131\u015f\u0131nda kimseye s\u00fcslerini g\u00f6stermesinler. Y\u00fcr\u00fcrken, gizledikleri s\u00fcsleri bilinsin diye ayaklar\u0131n\u0131 yere vurmas\u0131nlar. Ey m\u00fcminler! Hepiniz Allah\u2019a t\u00f6vbe edin, umulur ki kurtulu\u015fa erersiniz!<\/p>\n
\n„Kad\u0131nlar\u0131n da iffetlerini korumalar\u0131, bunun i\u00e7in avret yerlerini \u00f6rtmeleri ve zina etmemeleri emredildikten sonra ek olarak onlara, istisna edilen kimselerden ba\u015fkas\u0131na s\u00fcslerini g\u00f6stermemeleri ve ba\u015f\u00f6rt\u00fclerini yakalar\u0131 \u00fczerinden ba\u011flamalar\u0131 y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc getirilmi\u015ftir. Bu h\u00fckm\u00fcn iyi anla\u015f\u0131labilmesi i\u00e7in d\u00f6rt hususun a\u00e7\u0131lmas\u0131 gerekmektedir: S\u00fcs, a\u00e7\u0131kta kalan s\u00fcs, ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn yaka \u00fczerinden ba\u011flanmas\u0131 ve istisnalar.<\/p>\n
\nNEDEN anlatt\u0131m, okuttum t\u00fcm bunlar\u0131 sizlere\u2026
\nINSAN bir b\u00fct\u00fcn\u2026
\nMadden ve manen bir b\u00fct\u00fcn\u00fc te\u015fkil etmekte\u2026
\nBir EVREN kendi ba\u015f\u0131na, bir ba\u015f\u0131na\u2026<\/strong>
\nKa\u00e7 kilosun mesela?
\nDiyelim ki 60 kilosun, BUNUN\u2026
\nSADECE 4 Kilosu barsaklar\u0131nda ya\u015fayan bakteriler\u2026
\nOnlar olmasa ne haz\u0131m edebilirsin ne ya\u015fayabilirsin\u2026
\nHak dinleri\u2026
\nHELE ISLAM, hele \u0130slam\u2026
\nBir BILIM DINI\u2026
\nOkumal\u0131 kutsal say\u0131lan\u0131, okumal\u0131 ve d\u00fc\u015f\u00fcnmeli\u2026
\nNe din bilimi\u2026
\nNe bilim dini ink\u00e2r edebilir\u2026
\n\u0130kisi\u2026
\n\u0130nsan gibi i\u00e7 y\u00fcz\u00fc ve g\u00f6r\u00fcnt\u00fcs\u00fc birbirini tamamlayan, birbirini b\u00fct\u00fcnleyen bir ger\u00e7ek\u2026
\nKad\u0131n ile erkek gibi, biri olmasa di\u011feri olamaz\u2026
\nOLAMAZ\u2026
\n\u0130yi bir doland\u0131r\u0131c\u0131n\u0131n en b\u00fcy\u00fck meziyeti nedir bilir misiniz?
\nBILIR insan\u0131, zaaflar\u0131n\u0131\u2026
\nZay\u0131f taraflar\u0131n\u0131\u2026
\nVe yine kullan\u0131r insan\u0131n hayallerini, OKUR ruhunu\u2026
\nHalbuki az biraz m\u00fcrekkep yalam\u0131\u015f insan, d\u00fc\u015f\u00fcnen varl\u0131k\u2026
\nBILEN\u2026
\nVe bilincinde olan kimi \u015feyin KANMAZ \u015feytana\u2026
\nNe sa\u011f ne sol baca\u011f\u0131na\u2026
\nAsl\u0131na!<\/p>\n
\nBaba psikolog o\u011ful matematik\u00e7i\u2026
\nINSAN BEYNI\u2026
\nG\u00f6zlerimiz ve sen buna ister inan ister inanma\u2026
\nEvrim kuram\u0131 ve beyin \u2013 g\u00f6z, insan psikolojisi ve bulundu\u011fu ortam denklemi\u2026
\nHEP derim insan, ki\u015fi \u00d6ZEL\u2026
\nYapma genelleme AMA iki g\u00f6z, iki kulak, bir kalp benzeri\u2026
\nKimi \u015feyimiz HEPIMIZ i\u00e7in ge\u00e7erli!<\/p>\n![\"\"](\"http:\/\/www.gurbuz.net\/Turk\/penrose-dreieck.png\")
<\/p>\n
\nBir \u00fc\u00e7gen mi?<\/p>\n
\nDe\u011fil, asl\u0131nda \u00fc\u00e7 tane > de\u011fi\u015fik ac\u0131 ile birbirine ba\u011fl\u0131 \u00e7izdi <
\nD\u00fcmd\u00fcz, d\u00fcmd\u00fcz, beli bir a\u00e7\u0131dan bakt\u0131\u011f\u0131nda \u00fc\u00e7gen \u015feklini al\u0131yor O KADAR\u2026
\nAlbert Einstein\u2019i bu ba\u011flamda hat\u0131rlatmak isterim\u2026
\nG\u00f6recelik kuram\u0131n\u0131.<\/p>\n
\nVe beyin bir kez daha aldatt\u0131 bizi. Hani \u00d6nder\u2019in ayr\u0131nt\u0131s\u0131 b\u00fct\u00fcn\u00fc\u2026
\nBir gariplik var de\u011fil mi \u00fc\u00e7gende, bir gariplik\u2026
\nMant\u0131k diyor var bir \u015feyler\u2026
\nBir gariplik, bir uyu\u015fmazl\u0131k var\u2026
\nG\u00f6z ve beyin diyor g\u00f6rd\u00fc\u011f\u00fcn \u00fc\u00e7gen\u2026
\nSen \u00f6yle san!<\/p>\n
\nPezevenk d\u00fcn a\u00e7\u0131klama yap\u0131yor\u2026
\nEkonomi u\u00e7uyor\u2026
\nCebin ne diyor, \u00e7ar\u015f\u0131 \u2013 pazar?<\/p>\n
\n\u00dc\u00e7 boyuta ge\u00e7ildi\u011finde, do\u011fada, tabiatta varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi M\u00dcMK\u00dcN OLMAYAN\u2026
\nIMKANSIZ\u2026
\nBir \u015fekil olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmakta!
\nNOKTA<\/p>\n
\nKONUYA NOKTA KOYMADIM\u2026
\n\u0130leride bir g\u00fcn, k\u0131smetse\u2026
\nGelelim esas nedene, \u00d6ZELIME\u2026
\nAsl\u0131nda T\u00dcM BUNLARI YAZMA SEBEBIME\u2026
\nKorkular\u0131ma\u2026
\nBir psikanaliz denemesi\u2026
\nVE EVET, sizlere T\u00dcRK ve T\u00fcrkiyeli milletine\u2026
\nAnlatay\u0131m size bir c\u00fcmle ile ANLA bug\u00fcnlerdeki halini\u2026
\nBelki inanmayacaks\u0131n\u0131z bana, b\u00fcy\u00fck bir ihtimal ile AMA\u2026
\n>>> Duygular\u0131m\u0131z, alg\u0131lar\u0131m\u0131z ve belki d\u00fc\u015f\u00fcncelerimiz bile <<<
\nHayat anlay\u0131\u015f\u0131m\u0131z ki Allah\u2019\u0131n emri\u2026
\n\u00c7evre etkili ama ba\u015fta sayd\u0131klar\u0131m kal\u0131tsal olabilir\u2026
\nBILIM ARASTIRDI ve bir neticeye, \u015fa\u015f\u0131rt\u0131c\u0131 bir neticeye vard\u0131\u2026
\nEn az\u0131ndan kimi korkular\u0131m\u0131z, endi\u015felerimizin temelinde KESIN kal\u0131tsal etki<\/strong>!<\/p>\n