<\/p>\n
\u0130nsan\u0131n ak\u0131l sahibi olmas\u0131, kendisi, \u00e7evresi, do\u011fa ve evren ile ilgili bir dizi belirsizlik alg\u0131lamas\u0131na ve bunlar\u0131 merak etmesine yol a\u00e7\u0131yor. Bu merak, insanlar\u0131 d\u00fc\u015f\u00fcnmeye, anlamaya, bilmeye ve bilemedikleri kar\u015f\u0131s\u0131nda inanmak isteyen bir varl\u0131k olmaya y\u00f6neltiyor. \u0130nsan, ak\u0131l ve zihin kapasitesi \u00f6l\u00e7\u00fcs\u00fcnde alg\u0131lam\u0131\u015f oldu\u011fu olaylar\u0131 merak ederek, anlamaya ve \u00f6\u011frenmeye \u00e7al\u0131\u015f\u0131yor.<\/p>\n
\u0130nsanlar, kendi ak\u0131l ve zihin \u00f6l\u00e7e\u011finde alg\u0131lad\u0131klar\u0131 belirsizlikler kar\u015f\u0131s\u0131nda \u00e7e\u015fitli bilgi ve inan\u00e7 t\u00fcrleri yaratm\u0131\u015flard\u0131r.\u00a0 Bu kapsamda, insan topluluklar\u0131, mitoloji, sihir ve b\u00fcy\u00fcc\u00fcl\u00fck, falc\u0131l\u0131k gibi bilgilerle birlikte \u00e7e\u015fitli din\u00ee inan\u00e7 ve de\u011ferler gibi ortak tecr\u00fcbelere sahip olmu\u015flard\u0131r.<\/p>\n
Ba\u015flang\u0131\u00e7ta, insanlar\u0131n ak\u0131l ve zihin kapasitelerinin nispeten d\u00fc\u015f\u00fck ve birbirine yak\u0131n oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Ancak, ak\u0131l ve zihinlerini daha \u00e7ok ve s\u00fcrekli kullananlar, di\u011ferlerini geride b\u0131rakarak daha y\u00fcksek d\u00fczeyde d\u00fc\u015f\u00fcnme a\u015famas\u0131na ge\u00e7mi\u015flerdir. Ak\u0131l ve d\u00fc\u015f\u00fcnme \u00e7ap\u0131n\u0131, daha \u00f6nceki zamana g\u00f6re geni\u015fleten ve y\u00fckselten toplumlar, ba\u015flang\u0131\u00e7taki sihir ve b\u00fcy\u00fcc\u00fcl\u00fck ile mitolojik ve gelenek\u00e7i d\u00fc\u015f\u00fcnme evrelerini a\u015farak, ak\u0131lc\u0131 ve bilimsel d\u00fc\u015f\u00fcnme evresini ya\u015famaktad\u0131r (Kahveci, 2016, 21-23).<\/p>\n
\u0130nsanlar\u0131n ak\u0131l ve zihin yap\u0131lar\u0131 geli\u015fti\u011fi \u00f6l\u00e7\u00fcde, bilimsel bilgi, teknoloji, felsefe bilgisi, sanat bilgisi, hukuk ve ahl\u00e2k bilgisi gibi nitelikli bilgi t\u00fcrleri devreye girmi\u015ftir. Bu ba\u011flamda, hakk\u0131nda g\u00f6zlem yap\u0131l\u0131p deney yapma imk\u00e2n\u0131 olan belirsizlikler, bilimsel ara\u015ft\u0131rma y\u00f6ntemleriyle a\u00e7\u0131klanm\u0131\u015ft\u0131r. Deney yoluyla kan\u0131tlanamayanlar, felsefi d\u00fc\u015f\u00fcnceyle a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Belirsizliklerin bir k\u0131sm\u0131, duygu ve heyecanlar\u0131n estetik duyarl\u0131l\u0131\u011f\u0131 ile yorumlanarak yeni bir g\u00fczellik anlay\u0131\u015f\u0131 yarat\u0131lm\u0131\u015ft\u0131r. Belirsizliklerin bir k\u0131sm\u0131 ahlaki de\u011ferler olu\u015fturularak karara ba\u011flanm\u0131\u015ft\u0131r (\u00d6zakp\u0131nar, 1997, 45-46).<\/p>\n
Her toplumun bilgi sisteminin kapsam\u0131 ve niteli\u011fi, o toplumun nas\u0131l bir k\u00fclt\u00fcr yarataca\u011f\u0131n\u0131 veya hayat tarz\u0131 ortaya koyaca\u011f\u0131n\u0131 g\u00f6sterir. \u00c7\u00fcnk\u00fc, toplumlar, anlamak, \u00f6\u011frenmek ve inanmak \u00fczerinden elde ettikleri bilgileri kullanarak, \u00e7ok say\u0131da e\u015fya, ara\u00e7, ilke, kural ve de\u011ferler yaratma potansiyeline sahiptir. Bu anlamda, insanlar\u0131n ya\u015fad\u0131klar\u0131 hayata ve do\u011faya katt\u0131klar\u0131 her bilgi, d\u00fc\u015f\u00fcnce, nesne, ilke, kural ve de\u011ferler b\u00fct\u00fcn\u00fcne k\u00fclt\u00fcr sistemi deniliyor. Toplumlar, temel ihtiya\u00e7lar\u0131 gidermek ve \u00e7evreye uyum sa\u011flamak \u00fczere maddi k\u00fclt\u00fcr; psikososyal ihtiya\u00e7lar\u0131 kar\u015f\u0131lamak ve toplum olarak birlikte ya\u015famak i\u00e7in manevi k\u00fclt\u00fcr \u00f6\u011feleri yarat\u0131rlar.<\/p>\n
K\u00fclt\u00fcr olgusunda, din ve inan\u00e7 sistemlerinin farkl\u0131 konumlar\u0131 s\u00f6z konusudur. Yery\u00fcz\u00fcnde inan\u0131lan din ve inan\u00e7lar\u0131n bir k\u0131sm\u0131, do\u011frudan toplumsal yaratmalar olmas\u0131 nedeniyle t\u00fcmden k\u00fclt\u00fcr \u00f6\u011feleri say\u0131l\u0131r. G\u00f6ksel dinlerin salt anlamda vahiy k\u0131sm\u0131, insani bir kaynak olmamas\u0131 nedeniyle -t\u0131pk\u0131 do\u011fa gibi- k\u00fclt\u00fcr say\u0131lmaz. Buna kar\u015f\u0131l\u0131k, inananlar\u0131n g\u00f6ksel inan\u00e7 de\u011ferleri \u00fczerinden alg\u0131lama, yorumlama ve ama\u00e7lar\u0131na g\u00f6re, uygulamada inan\u00e7lar\u0131na katt\u0131klar\u0131 yorum, simge ve rit\u00fceller birer k\u00fclt\u00fcr \u00f6\u011fesidir. \u00c7o\u011fu toplumun k\u00fclt\u00fcr sisteminde, vahiy temelli ya da toplumsal k\u00f6kenli olsun, din ve inan\u00e7 eksenli \u00e7ok boyutlu k\u00fclt\u00fcr etkile\u015fimleri bask\u0131n bir yer tutuyor.<\/p>\n
Belirli bir zihin etkinli\u011fine ula\u015f\u0131lmam\u0131\u015f k\u00fclt\u00fcr ortamlar\u0131nda, g\u00f6ksel inan\u00e7 \u00f6\u011fretileri \u00e7o\u011funlukla insanlar\u0131n kendi alg\u0131 ve zihin kal\u0131plar\u0131na g\u00f6re yorumlan\u0131yor. A\u015f\u0131r\u0131 tutucu bilgi ve inan\u00e7 t\u00fcrlerinin bask\u0131n oldu\u011fu k\u00fclt\u00fcrlerde ki\u015filer, daha \u00f6nceden duygu ve heyecanlar\u0131n zihinlerinde \u015fekillendirdi\u011fi eylem kal\u0131plar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmay\u0131 pek d\u00fc\u015f\u00fcnemiyor. G\u00f6ksel inan\u00e7 esaslar\u0131, ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilimin geli\u015fmedi\u011fi k\u00fclt\u00fcrlerde, as\u0131l vahyin amac\u0131 d\u0131\u015f\u0131nda \u00f6zellikle \u00f6nceki inan\u00e7 kal\u0131plar\u0131 taraf\u0131ndan \u00e7ok farkl\u0131 anlay\u0131\u015flarla \u00e7eldiriliyor. Ancak, insan akl\u0131n\u0131n ve zihninin rasyonel temsil d\u00fczeyine ula\u015fm\u0131\u015f oldu\u011fu k\u00fclt\u00fcrlerde, ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce yoluyla yap\u0131lan tasar\u0131mlar ve bilin\u00e7li etkinlikler sayesinde \u2018medeniyet\u2019 olgusuna ula\u015f\u0131labiliyor (\u00d6zakp\u0131nar, 1997, 22-24).<\/p>\n
Vahye dayal\u0131 g\u00f6ksel inan\u00e7lar\u0131n, toplumsal d\u00fczlemde ama\u00e7 ve ruhuna uygun bir kar\u015f\u0131l\u0131k bulmas\u0131 bak\u0131m\u0131ndan, nas\u0131l bir k\u00fclt\u00fcr ortam\u0131na girmi\u015f oldu\u011fu son derece kritik bir konudur. Bu anlamda, vahiy bilgilerinin alg\u0131lanmas\u0131, yorumlanmas\u0131 ve davran\u0131\u015flara yans\u0131t\u0131lmas\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde mevcut k\u00fclt\u00fcr d\u00fczeyi ve tipiyle yak\u0131ndan ilgilidir. Do\u011frudan akla hitap eden vahiy bilgisinin, \u00f6z\u00fcne ve asl\u0131na uygun bir \u015fekilde alg\u0131lanmas\u0131, ancak \u2018akil bali\u011f\u2019 olmay\u0131 yani belirli \u00f6l\u00e7\u00fcde ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce sahibi olmay\u0131 gerektiriyor. Ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilim zihniyetinin yeterince geli\u015fmedi\u011fi k\u00fclt\u00fcr ortamlar\u0131nda, kutsal mesaj tam olarak anla\u015f\u0131lmad\u0131\u011f\u0131ndan dolay\u0131 ayn\u0131 \u00f6\u011fretinin birbirine z\u0131t uygulamalar\u0131 ortaya \u00e7\u0131k\u0131yor.<\/p>\n
\u0130nsanlar, ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilim yoluyla \u00e7ok say\u0131da belirsizlikleri ayd\u0131nlatacak bilgi kaynaklar\u0131 geli\u015ftirseler de insan zihnini her daim me\u015fgul eden baz\u0131 merak konular\u0131, mevcut bilgi tipleriyle yeterince anla\u015f\u0131lam\u0131yor. Bu y\u00fczden, insan zihnine d\u00fc\u015fen bir k\u0131s\u0131m belirsizlikler, vahiy yoluyla a\u00e7\u0131klanm\u0131\u015f olmal\u0131d\u0131r (Tanr\u0131 daha iyi bilir). S\u00f6z gelimi, \u00f6teki d\u00fcnya var m\u0131, yok mu? Bu t\u00fcr belirsizlik, asla insan k\u00f6kenli bilgiler ile a\u00e7\u0131klanamaz. Bununla ilgili vahiy bilgisi, ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilimsel y\u00f6ntemlerle kan\u0131tlanamaz. Ancak, bu y\u00f6ntemlerle yanl\u0131\u015flanamaz da. Kur\u2019an diliyle \u2018Art\u0131k dileyen inans\u0131n, dileyen ink\u00e2r etsin\u2019 (Kehf Suresi \/29). Bu gibi itikadi inanc\u0131n as\u0131l maksad\u0131, ger\u00e7ekten inanan insanlara d\u00fcnyadaki her t\u00fcrl\u00fc karar ve davran\u0131\u015flar\u0131nda g\u00fc\u00e7l\u00fc bir sorumluluk bilinci a\u015f\u0131lamak olmal\u0131d\u0131r. Bu anlamda, g\u00f6ksel inan\u00e7 olarak \u0130sl\u00e2miyet\u2019in hemen b\u00fct\u00fcn ilke ve kurallar\u0131n\u0131n \u00f6z\u00fc, yery\u00fcz\u00fcnde \u2018ahlak\u2019 \u00fczerine bir hayat ya\u015fanmas\u0131n\u0131 g\u00fcvence alt\u0131na alma motivasyonudur.<\/p>\n
\u0130nsan topluluklar\u0131n\u0131n, b\u00fct\u00fcn zamanlarda ge\u00e7erlili\u011fi olan ahlaki ilke ve kurallara eri\u015fimini sa\u011flamak ve g\u00fcvence alt\u0131n almak maksad\u0131yla bu normlar ayr\u0131ca vahiy yoluyla bildirilmi\u015ftir. \u0130nsanlar\u0131n yapt\u0131klar\u0131 baz\u0131 davran\u0131\u015flar var ki bunlar\u0131n sonu\u00e7lar\u0131n\u0131n do\u011furdu\u011fu k\u00f6t\u00fcl\u00fck, ancak fiilen yap\u0131ld\u0131ktan sonra anla\u015f\u0131lmaktad\u0131r. Bu eylemlerin \u2018k\u00f6t\u00fcl\u00fc\u011f\u00fc\u2019 sonradan anla\u015f\u0131lsa bile ortaya \u00e7\u0131kard\u0131\u011f\u0131 zararlar\u0131n telafisi asla m\u00fcmk\u00fcn olmayacak t\u00fcrden oldu\u011fu i\u00e7in bunlardan ka\u00e7\u0131n\u0131lmas\u0131 gerekti\u011fi hususu da vahiy bilgisine konu olmu\u015ftur. S\u00f6z gelimi, insan\u0131 \u00f6ld\u00fcrmek gibi. Ba\u015fka insan\u0131 b\u00fcy\u00fck bir \u00f6fke ve k\u0131zg\u0131nl\u0131kla \u00f6ld\u00fcren ki\u015fi, bu eylemin etkisi ge\u00e7tikten sonra, normal \u015fartlarda -bir ki\u015filik bozuklu\u011fu yoksa- derin bir pi\u015fmanl\u0131k ve su\u00e7luluk duygusuna kap\u0131l\u0131r. <\/strong>Ama, bu k\u00f6t\u00fc eylemin sonradan k\u00f6t\u00fc oldu\u011funun anla\u015f\u0131lmas\u0131, bu eylemin yap\u0131lmadan \u00f6nceki masumiyetini asla geri getirmez.<\/p>\n Tam tersi bir durumda, yap\u0131lacak davran\u0131\u015f\u0131n ba\u015flang\u0131\u00e7ta isteksiz ve zor gibi g\u00f6r\u00fcnmesine kar\u015f\u0131n, fiilen yap\u0131ld\u0131ktan sonra insan\u0131n b\u00fcy\u00fck bir i\u00e7 huzur ve sevin\u00e7 ya\u015famas\u0131na neden olacak tav\u0131rlar da vahiy bilgisiyle desteklenmi\u015ftir. S\u00f6z gelimi, g\u00f6r\u00fcn\u00fcrde insanlara pek kolay gelmeyen ba\u015fka insanlara \u2018iyilik\u2019 yapma davran\u0131\u015f\u0131, yap\u0131ld\u0131ktan daha sonraki zamanda insan vicdan\u0131nda bir ho\u015fnutluk yarat\u0131r. Vahiy bilgisi, g\u00f6r\u00fcn\u00fcrdeki zorlu\u011funa ra\u011fmen yoksullara ve kimsesizlere yard\u0131mda bulunmay\u0131 daha i\u015fin ba\u015f\u0131nda bildirerek insan\u0131n \u00f6z\u00fcndeki \u2018iyilik\u2019 tavr\u0131n\u0131 harekete ge\u00e7irmektedir.<\/p>\n Kur\u2019an, temel itikat ve ahlaki ilkeleri ortaya koyarken, di\u011fer b\u00fct\u00fcn konularda insanlar i\u00e7in her daim ak\u0131l ve bilimi k\u0131lavuz olarak g\u00f6stermi\u015ftir. Akl\u0131n ve bilimin \u0131\u015f\u0131\u011f\u0131nda y\u00fcr\u00fcn\u00fcrken fiilen ya\u015fanan olay ve olgular\u0131n deneyimleri, eninde sonunda insanlara \u2018iyili\u011fi\u2019 ve \u2018k\u00f6t\u00fcl\u00fc\u011f\u00fc\u2019 \u00f6\u011fretir. Ama, \u00e7ok a\u011f\u0131r bedelleri olur. Vahiy bilgisi, asl\u0131nda insanlar\u0131n ak\u0131l ve di\u011fer yetilerini bo\u015f yere harcamadan, b\u00fct\u00fcn enerjilerini ahlakl\u0131 ve medeni bir toplum yaratmaya y\u00f6neltir.<\/p>\n Ge\u00e7mi\u015fte, ak\u0131l ve bilim zihniyetinin h\u00e2kim oldu\u011fu d\u00f6nemlerle s\u0131n\u0131rl\u0131 olmak kayd\u0131yla End\u00fcl\u00fcs ve Osmanl\u0131 T\u00fcrk Medeniyetlerinde, \u0130sl\u00e2miyet\u2019in \u00f6z\u00fcne uygun d\u00fc\u015fen y\u00fcksek k\u00fclt\u00fcr \u00f6\u011feleri meydana getirilmi\u015ftir. Ancak, bu medeniyetler ayn\u0131 kararl\u0131l\u0131kla s\u00fcrd\u00fcr\u00fclememi\u015ftir. Buna kar\u015f\u0131l\u0131k, g\u00fcn\u00fcm\u00fczde ak\u0131l ve bilimin d\u0131\u015fland\u0131\u011f\u0131 \u00e7o\u011fu M\u00fcsl\u00fcman k\u00fclt\u00fcrlerde, g\u00fcndelik basit \u00e7\u0131karlar y\u00fcceltilerek, M\u00fcsl\u00fcmanl\u0131k ad\u0131na olumsuz anlamda \u00e7ok say\u0131da k\u00fclt\u00fcrle\u015fme sergileniyor. Tarihten g\u00fcn\u00fcm\u00fcze, din ad\u0131na ortaya konulan g\u00f6r\u00fc\u015f, s\u00f6ylem ve eylemlere bak\u0131ld\u0131\u011f\u0131 zaman, bir \u2018tevhit\u2019 dini olan \u0130slamiyet\u2019in \u00f6\u011fretisi ile uygulamalar\u0131 aras\u0131nda \u00e7ok derin bir farkl\u0131la\u015fma yani yozla\u015fma oldu\u011fu g\u00f6r\u00fcl\u00fcyor. S\u00f6z gelimi, bast\u0131r\u0131lm\u0131\u015f bilin\u00e7alt\u0131 arzular, din\u00ee kavramlar \u00fczerinden y\u00fcceltilmek suretiyle merhamet dini \u0130sl\u00e2miyet, y\u00f6netici s\u0131n\u0131flar ve \u00e7e\u015fitli dinci topluluklar taraf\u0131ndan bir aldatma ve \u015fiddet k\u00fclt\u00fcr\u00fcn\u00fcn i\u00e7ine hapsediliyor.<\/p>\n Her \u015feyin de\u011fi\u015fken ve ak\u0131\u015fkan oldu\u011fu bir d\u00fcnyada, insan ve toplum hayat\u0131 i\u00e7in de\u011fi\u015fmeyen belirli standartlara ve kal\u0131c\u0131 nirengi noktalar\u0131na ihtiya\u00e7 vard\u0131r. Vahiy bilgisi, bu y\u00f6n\u00fc de\u011fi\u015fmeyen ve kal\u0131c\u0131 standartlar i\u00e7in sabit bir \u00f6l\u00e7\u00fc ve ayar say\u0131lmal\u0131d\u0131r. \u0130nsan, vahiy bilgisini ve ger\u00e7e\u011fini, bilgi kaynaklar\u0131 i\u00e7inden \u00e7\u0131kar\u0131p atarsa, de\u011fi\u015fmenin \u00f6l\u00e7\u00fcs\u00fczl\u00fc\u011f\u00fc ve \u015fiddetiyle nerede duraca\u011f\u0131n\u0131 ve kalaca\u011f\u0131n\u0131 kestiremez (G\u00fcven, 2010, 12). Kur\u2019an\u2019\u0131n saf vahye dayal\u0131 bilgileri, denetlenemez bir h\u0131zda geli\u015fen olaylar ile ba\u015ftan \u00e7\u0131kar\u0131c\u0131 durumlar kar\u015f\u0131s\u0131nda, insanlar\u0131n sonradan mutlak pi\u015fman olaca\u011f\u0131 ve belki de asla telafisi m\u00fcmk\u00fcn olmayan k\u00f6t\u00fcl\u00fck dalgalar\u0131na, daha i\u015fin ba\u015f\u0131nda engel olarak, daha \u00f6l\u00e7\u00fcl\u00fc ve dengeli davran\u0131\u015f standartlar\u0131 ortaya koyar.<\/p>\n \u00c7o\u011fu M\u00fcsl\u00fcman toplumda, nitelikli bilgilere dayal\u0131 y\u00fcksek k\u00fclt\u00fcr \u00f6\u011felerinin yetersizli\u011fi y\u00fcz\u00fcnden pop\u00fcler k\u00fclt\u00fcr\u00fcn giderek kitleselle\u015fmesi, asl\u0131nda \u2018tevhid\u2019 dini olan \u0130sl\u00e2miyet\u2019in temel \u00f6\u011fretileriyle hi\u00e7bir ilgisi bulunmayan paralel inan\u00e7lar \u00fcretilmesine ortam haz\u0131rlam\u0131\u015ft\u0131r. Yery\u00fcz\u00fcndeki k\u00fclt\u00fcrler aras\u0131 kar\u015f\u0131la\u015ft\u0131rmalarda, insani ve ahlaki de\u011ferler konular\u0131nda M\u00fcsl\u00fcman topluluklar\u0131n s\u0131ralamas\u0131 nerede yer al\u0131yor?<\/p>\n Vahye dayal\u0131 bilgilerin, kendi \u00f6z\u00fcnden ve ba\u011flam\u0131ndan kopar\u0131larak k\u00fclt\u00fcrle\u015fmesi ya da k\u00fclt\u00fcrel \u00f6zelliklerin vahye dayal\u0131 bilgiymi\u015f gibi sunulmas\u0131, saf insanl\u0131k de\u011ferleri bak\u0131m\u0131ndan insanlar\u0131n k\u00f6t\u00fcl\u00fcklerle ba\u015f etmesini zorla\u015ft\u0131r\u0131r. \u0130yilik olgusunun \u00fczerini \u00f6rter. Bu y\u00fczden, \u0130sl\u00e2miyet\u2019in temel \u00f6\u011fretisinden a\u015f\u0131r\u0131 bir \u015fekilde farkl\u0131la\u015ft\u0131r\u0131lm\u0131\u015f \u00e7ok say\u0131daki b\u00fct\u00fcn M\u00fcsl\u00fcman k\u00fclt\u00fcrleri, do\u011frudan Kur\u2019an\u2019daki \u0130sl\u00e2miyet\u2019in \u00f6\u011fretisiyle test edilmelidir.<\/p>\n <\/p>\n Niyazi KAHVEC\u0130 (2016): \u00c7a\u011f\u0131m\u0131z ve T\u00fcrkiye, Sinemis Yay\u0131nlar\u0131 No: 117, Ankara<\/p>\n Y\u0131lmaz \u00d6ZAKPINAR (1997): \u0130sl\u00e2m Medeniyeti ve T\u00fcrk K\u00fclt\u00fcr\u00fc, Kubbealt\u0131 Ne\u015friy\u00e2t\u0131:54, \u0130stanbul<\/p>\n Turan G\u00dcVEN (2010): “Bir \u00d6zele\u015ftiri Niyetine…”, T\u00fcrk Yurdu Dergisi, Ekim-2010, Cilt: 30, Say\u0131: 278, Ankara<\/p>\n","protected":false},"excerpt":{"rendered":" Her \u015feyin de\u011fi\u015fken ve ak\u0131\u015fkan oldu\u011fu bir d\u00fcnyada, insan ve toplum hayat\u0131 i\u00e7in de\u011fi\u015fmeyen belirli standartlara ve kal\u0131c\u0131 nirengi noktalar\u0131na ihtiya\u00e7 vard\u0131r. Vahiy bilgisi, bu y\u00f6n\u00fc de\u011fi\u015fmeyen ve kal\u0131c\u0131 standartlar i\u00e7in sabit bir \u00f6l\u00e7\u00fc ve ayar say\u0131lmal\u0131d\u0131r.<\/p>\n","protected":false},"author":187,"featured_media":19573,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[2],"tags":[],"coauthors":[2225],"class_list":["post-19566","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/19566","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/187"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=19566"}],"version-history":[{"count":1,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/19566\/revisions"}],"predecessor-version":[{"id":19567,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/19566\/revisions\/19567"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/19573"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=19566"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=19566"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=19566"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=19566"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\u0130slamiyet\u2019in As\u0131l Muhatab\u0131 Ak\u0131l Sahipleridir<\/h2>\n
Do\u011frusu Bilinmeyince Yanl\u0131\u015fl\u0131k Anla\u015f\u0131lmaz!<\/h2>\n